Thanks be to Thee, that Thou hast not spared me in my sufferings, but hast bruised me with bitter stripes, inflicting pains, and sending distress, both within and without.
And of all things under heaven, there is none can comfort me but Thou, O Lord my God, the heavenly Physician of souls, who killeth and maketh alive, bringeth down to hell and bringeth back again (I Kings ii, 6). Thy discipline is on me, and Thy rod shall instruct me.
-Bk. III, ch. 1.
_________________
The Community is under the impression that you have a1ways spoilt me since I entered Carmel; man seeth those things that appear, but the Lord beholdeth the heart (I Kings xvi, 7). Dear Mother, I thank you for not having spared me. Our Lord knew that His little flower was too weak to take root without the invigorating waters of humiliation, and this boon I owe to you.
-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.
Sunday, May 18, 2008
Thoughts and Counsels - May 19
Such is the compassion, such the love which Mary bears us, that she is never tired of praying for us.
-St. Alphonsus.
________________________
From Mary, Help of Christians
Part VI, Thoughts and Counsels of the Saints for Every Day of the Year
Compiled by Fr. Bonaventure Hammer, OFM (© 1909, Benziger Brothers)
-St. Alphonsus.
________________________
From Mary, Help of Christians
Part VI, Thoughts and Counsels of the Saints for Every Day of the Year
Compiled by Fr. Bonaventure Hammer, OFM (© 1909, Benziger Brothers)
Meditation for May 19, On Wasting Time
I must avoid feverish haste. "When a thing is pressing," said Father Surin, "what is most pressing, is not to be pressed."
I must also avoid wasting time. Because of my indecision and insufficient understanding of my duty, together with my inability to persevere, as well as my laziness and annoying habit of procrastination I can never determine upon a definite course of action. I always idle away time before beginning my task. I dream or stand gaping instead of setting to work at once.
How much time I waste! A few years ago the Renault Factories organized an Exposition of Waste, where with the aid of posters and humorous pictures, it was easy to grasp what harm the daily loss of a few minutes taken from work could bring to a business concern.
One picture represented an employee profiting by the last few minutes to roll a cigarette, another to arrange her hair and powder her nose; above was inscribed "The last five minutes that you use in getting ready before leaving work costs the company seven million francs annually."
Because I live in religion and am not receiving a salary, I am not dispensed, for that reason, from faithful service. I owe my time to my community, to my superiors, and to souls. The enterprise in which I participate is not the construction of automobiles, but something much greater. Do I always have a sufficiently professional conscience?
"It is surprising how full life is when it is freed from wasted time." (Katherine Mansfield). I will in no way underestimate the value of time. In this way I will find time for everything.
_________________
Adapted from Meditations for Religious
by Father Raoul Plus, S.J. (© 1939, Frederick Pustet Co.)
I must also avoid wasting time. Because of my indecision and insufficient understanding of my duty, together with my inability to persevere, as well as my laziness and annoying habit of procrastination I can never determine upon a definite course of action. I always idle away time before beginning my task. I dream or stand gaping instead of setting to work at once.
How much time I waste! A few years ago the Renault Factories organized an Exposition of Waste, where with the aid of posters and humorous pictures, it was easy to grasp what harm the daily loss of a few minutes taken from work could bring to a business concern.
One picture represented an employee profiting by the last few minutes to roll a cigarette, another to arrange her hair and powder her nose; above was inscribed "The last five minutes that you use in getting ready before leaving work costs the company seven million francs annually."
Because I live in religion and am not receiving a salary, I am not dispensed, for that reason, from faithful service. I owe my time to my community, to my superiors, and to souls. The enterprise in which I participate is not the construction of automobiles, but something much greater. Do I always have a sufficiently professional conscience?
"It is surprising how full life is when it is freed from wasted time." (Katherine Mansfield). I will in no way underestimate the value of time. In this way I will find time for everything.
_________________
Adapted from Meditations for Religious
by Father Raoul Plus, S.J. (© 1939, Frederick Pustet Co.)
Gospel for Sunday, Solemnity: The Most Holy Trinity
From: John 3:16-18
The Visit of Nicodemus (Continuation)
(Jesus said to Nicodemus,) [16] "For God so loved the world that He gave His only Son, that whoever believes in Him should not perish but have eternal life. [17] For God sent the Son into the world, not to condemn the world, but that the world might be saved through Him. [18] He who believes in Him is not condemned; He who does not believe is condemned already, because He had not believed in the name of the only Son of God."
______________
Commentary:
16-21. These words, so charged with meaning, summarize how Christ's death is the supreme sign of God's love for men (cf. the section on charity in the "Introduction to the Gospel according to John": pp. 31ff above). "`For God so loved the world that He gave His only Son' for its salvation. All our religion is a revelation of God's kindness, mercy and love for us. `God is love' (1 John 4:16), that is, love poured forth unsparingly. All is summed up in this supreme truth, which explains and illuminates everything. The story of Jesus must be seen in this light. `(He) loved me', St. Paul writes. Each of us can and must repeat it for himself--`He loved me, and gave Himself for me' (Galatians 2:20)" ([Pope] Paul VI, "Homily on Corpus Christi", 13 June 1976).
Christ's self-surrender is a pressing call to respond to His great love for us: "If it is true that God has created us, that He has redeemed us, that He loves us so much that He has given up His only-begotten Son for us (John 3:16), that He waits for us--every day!--as eagerly as the father of the prodigal son did (cf. Luke 15:11-32), how can we doubt that He wants us to respond to Him with all our love? The strange thing would be not to talk to God, to draw away and forget Him, and busy ourselves in activities which are closed to the constant promptings of His grace" ([St] J. Escriva, "Friends of God", 251).
"Man cannot live without love. He remains a being that is incomprehensible for himself, his life is senseless, if love is not revealed to him, if he does not encounter love, if he does not experience it and make it his own, if he does not participate intimately in it. This [...] is why Christ the Redeemer `fully reveals man to himself'. If we may use the _expression, this is the human dimension of the mystery of the Redemption. In this dimension man finds again the greatness, dignity and value that belong to his humanity. [...] The one who wishes to understand himself thoroughly [...] must, with his unrest and uncertainty and even his weakness and sinfulness, with his life and death, draw near to Christ. He must, so to speak, enter into Him with all his own self, he must `appropriate' and assimilate the whole of the reality of the Incarnation and Redemption in order to find himself. If this profound process takes place within him, he then bears fruit not only of adoration of God but also of deep wonder at himself.
How precious must man be in the eyes of the Creator, if he `gained so great a Redeemer', ("Roman Missal, Exultet" at Easter Vigil), and if God `gave His only Son' in order that man `should not perish but have eternal life'. [...]
`Increasingly contemplating the whole of Christ's mystery, the Church knows with all the certainty of faith that the Redemption that took place through the Cross has definitively restored his dignity to man and given back meaning to his life in the world, a meaning that was lost to a considerable extent because of sin. And for that reason, the Redemption was accomplished in the paschal mystery, leading through the Cross and death to Resurrection" ([Pope] John Paul II, "Redemptor Hominis", 10).
Jesus demands that we have faith in Him as a first prerequisite to sharing in His love. Faith brings us out of darkness into the light, and sets us on the road to salvation. "He who does not believe is condemned already" (verse 18).
"The words of Christ are at once words of judgment and grace, of life and death. For it is only by putting to death that which is old that we can come to newness of life. Now, although this refers primarily to people, it is also true of various worldly goods which bear the mark both of man's sin and the blessing of God. [...] No one is freed from sin by himself or by his own efforts, no one is raised above himself or completely delivered from his own weakness, solitude or slavery; all have need of Christ, who is the model, master, liberator, savior, and giver of life. Even in the secular history of mankind the Gospel has acted as a leaven in the interests of liberty and progress, and it always offers itself as a leaven with regard to brotherhood, unity and peace" (Vatican II, "Ad Gentes", 8).
___________________________
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 Visit of Nicodemus (Continuation)
(Jesus said to Nicodemus,) [16] "For God so loved the world that He gave His only Son, that whoever believes in Him should not perish but have eternal life. [17] For God sent the Son into the world, not to condemn the world, but that the world might be saved through Him. [18] He who believes in Him is not condemned; He who does not believe is condemned already, because He had not believed in the name of the only Son of God."
______________
Commentary:
16-21. These words, so charged with meaning, summarize how Christ's death is the supreme sign of God's love for men (cf. the section on charity in the "Introduction to the Gospel according to John": pp. 31ff above). "`For God so loved the world that He gave His only Son' for its salvation. All our religion is a revelation of God's kindness, mercy and love for us. `God is love' (1 John 4:16), that is, love poured forth unsparingly. All is summed up in this supreme truth, which explains and illuminates everything. The story of Jesus must be seen in this light. `(He) loved me', St. Paul writes. Each of us can and must repeat it for himself--`He loved me, and gave Himself for me' (Galatians 2:20)" ([Pope] Paul VI, "Homily on Corpus Christi", 13 June 1976).
Christ's self-surrender is a pressing call to respond to His great love for us: "If it is true that God has created us, that He has redeemed us, that He loves us so much that He has given up His only-begotten Son for us (John 3:16), that He waits for us--every day!--as eagerly as the father of the prodigal son did (cf. Luke 15:11-32), how can we doubt that He wants us to respond to Him with all our love? The strange thing would be not to talk to God, to draw away and forget Him, and busy ourselves in activities which are closed to the constant promptings of His grace" ([St] J. Escriva, "Friends of God", 251).
"Man cannot live without love. He remains a being that is incomprehensible for himself, his life is senseless, if love is not revealed to him, if he does not encounter love, if he does not experience it and make it his own, if he does not participate intimately in it. This [...] is why Christ the Redeemer `fully reveals man to himself'. If we may use the _expression, this is the human dimension of the mystery of the Redemption. In this dimension man finds again the greatness, dignity and value that belong to his humanity. [...] The one who wishes to understand himself thoroughly [...] must, with his unrest and uncertainty and even his weakness and sinfulness, with his life and death, draw near to Christ. He must, so to speak, enter into Him with all his own self, he must `appropriate' and assimilate the whole of the reality of the Incarnation and Redemption in order to find himself. If this profound process takes place within him, he then bears fruit not only of adoration of God but also of deep wonder at himself.
How precious must man be in the eyes of the Creator, if he `gained so great a Redeemer', ("Roman Missal, Exultet" at Easter Vigil), and if God `gave His only Son' in order that man `should not perish but have eternal life'. [...]
`Increasingly contemplating the whole of Christ's mystery, the Church knows with all the certainty of faith that the Redemption that took place through the Cross has definitively restored his dignity to man and given back meaning to his life in the world, a meaning that was lost to a considerable extent because of sin. And for that reason, the Redemption was accomplished in the paschal mystery, leading through the Cross and death to Resurrection" ([Pope] John Paul II, "Redemptor Hominis", 10).
Jesus demands that we have faith in Him as a first prerequisite to sharing in His love. Faith brings us out of darkness into the light, and sets us on the road to salvation. "He who does not believe is condemned already" (verse 18).
"The words of Christ are at once words of judgment and grace, of life and death. For it is only by putting to death that which is old that we can come to newness of life. Now, although this refers primarily to people, it is also true of various worldly goods which bear the mark both of man's sin and the blessing of God. [...] No one is freed from sin by himself or by his own efforts, no one is raised above himself or completely delivered from his own weakness, solitude or slavery; all have need of Christ, who is the model, master, liberator, savior, and giver of life. Even in the secular history of mankind the Gospel has acted as a leaven in the interests of liberty and progress, and it always offers itself as a leaven with regard to brotherhood, unity and peace" (Vatican II, "Ad Gentes", 8).
___________________________
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, Solemnity: The Most Holy Trinity
From: 2 Corinthians 13: 11-13
Epilogue
[11] Finally, brethren, farewell. Mend your ways, heed my appeal, agree with one another, live in peace, and the God of love and peace will be with you. [12] Greet one another with a holy kiss. [13] All the saints greet you.
________________
Commentary:
11. In his words of farewell, the Apostle once more shows his great affection for the faithful of Corinth, exhorting them to practise the fraternity proper to Christians and thus live in concord and peace (cf. I Cor 1:10-17). And, St John Chrysostom comments, he tells them what this will lead to: "Live in peace, and the God of love and peace will be with you, for God is a God of love and a God of peace, and in these he takes his delight. It is love that will give you peace and remove every evil from your church" ("Hom. on 2 Cor", 30).
St Paul's call to the faithful to be cheerful is particularly significant--"gaudete"(rejoice) in the New Vulgate--contains a message he repeats on other occasions: "Rejoice in the Lord always; again I will say, Rejoice" (Phil 4:4; cf. 3:1). Joy is something very characteristic of Christians because their awareness of being children of God tells them that they are in the hands of God, who knows every- thing and can do everything (cf. note on 5:10). Therefore, we should never be sad; on the contrary: we should go out into the world, St. Escriva says, "to be sowers of peace and joy through everything we say and do" ("Christ Is Passing By", 168).
12. On the "holy kiss", see the note on 1 Cor 16:20.
"The saints" who send greetings to the Corinthians are the Christians of Macedonia, from where St Paul is writing. Regarding this description of Christians, see the note on 1 Cor 1:2.
___________________________
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.
Epilogue
[11] Finally, brethren, farewell. Mend your ways, heed my appeal, agree with one another, live in peace, and the God of love and peace will be with you. [12] Greet one another with a holy kiss. [13] All the saints greet you.
________________
Commentary:
11. In his words of farewell, the Apostle once more shows his great affection for the faithful of Corinth, exhorting them to practise the fraternity proper to Christians and thus live in concord and peace (cf. I Cor 1:10-17). And, St John Chrysostom comments, he tells them what this will lead to: "Live in peace, and the God of love and peace will be with you, for God is a God of love and a God of peace, and in these he takes his delight. It is love that will give you peace and remove every evil from your church" ("Hom. on 2 Cor", 30).
St Paul's call to the faithful to be cheerful is particularly significant--"gaudete"(rejoice) in the New Vulgate--contains a message he repeats on other occasions: "Rejoice in the Lord always; again I will say, Rejoice" (Phil 4:4; cf. 3:1). Joy is something very characteristic of Christians because their awareness of being children of God tells them that they are in the hands of God, who knows every- thing and can do everything (cf. note on 5:10). Therefore, we should never be sad; on the contrary: we should go out into the world, St. Escriva says, "to be sowers of peace and joy through everything we say and do" ("Christ Is Passing By", 168).
12. On the "holy kiss", see the note on 1 Cor 16:20.
"The saints" who send greetings to the Corinthians are the Christians of Macedonia, from where St Paul is writing. Regarding this description of Christians, see the note on 1 Cor 1:2.
___________________________
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, Solemnity: The Most Holy Trinity
From: Exodus 34:4b-6, 8-9
The Covenant is Renewed
[4] He (Moses) rose early in the morning and went up on Mount Sinai, as the LORD had commanded him, and took in his hand two tables of stone. [5] And the LORD descended in the cloud and stood with him there, and proclaimed the name of the LORD.
God Appears
[6] The LORD passed before him, and proclaimed, "The LORD, the LORD, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithful- ness." [8] And Moses made haste to bow his his head toward the earth, and worshiped. [9] And he said, "If now I have found favor in thy sight, 0 Lord, let the Lord, I pray thee, go in the midst of us, although it is a stiff-necked people; and pardon our iniquity and our sin, and take us for thy inheritance."
_____________________
Commentary:
34:1-28. This chapter narrating the renewal of the Covenant follows the same pat- tern as the account of its original establishment (cf. Ex 19-24); but it is shorter, concentrating on the two main protagonists, God and Moses. Thus, it begins with the preparations for the theophany and for the encounter with the Lord (vv. 1-5); then follows the revelation of God, and Moses' prayer (vv. 6-9); and it ends with the renewal of the Covenant and the so-called Rite of the Covenant (vv. 10-28). The account hinges on the remaking of the tables of stone after the sin of the golden calf; the tables symbolize God's offer to keep to the pact and never to go back on it.
34:1-5. The theophany is described very soberly here, but it has exactly the same elements as given in chapter 19: very careful preparation by Moses (v. 2; cf 19:10-11); the people forbidden to approach the mountain (v. 3; of. 19:12-13); God appearing wrapped in the cloud (v. 5; of. 19:16-20).
Comparing the two accounts, this one says less about the transcendence of God and puts more stress on his closeness to Moses: "he stood with him there" (v. 5). God's initiative in drawing close to man is clear to see; it lies at the very basis of the Covenant.
"He proclaimed the name of the Lord" (v. 6); the context would suggest that it is Moses who proclaims the name of the Lord, but the Hebrew could indeed be as the RSV has it, "and he proclaimed his name, 'Lord' ". The same wording appears in v. 6 implying that it is the Lord who is "proclaiming", defining himself as he promised he would (cf. 33:19). The sacred writer may have intentionally left these words open to either interpretation; whether spoken by Moses or said directly by God, they are equal from the revelation point of view.
34:6-7. In response to Moses' pleading, the Lord makes himself manifest. The solemn repetition of the name of Yahweh (Lord) emphasizes that the Lord is introducing himself liturgically to the assembled Israelites. In the description of himself which follows (and which is repeated elsewhere, cf. 20:5-6; Num 14:18; Deut 5:9-18; etc.), two key attributes of God are underlined--justice and mercy. God cannot let sin go unpunished, nor does he; the prophets, too, will teach that sin is, first and foremost, something personal (cf. Jer 31:29; Ezek 18:2ff). But this ancient text refers only in a general way to the fact that God is just, and puts more stress on his mercy. A person who is conscious of his own sin has access to God only if he is sure that God can and will forgive him. "The concept of 'mercy' in the Old Testament," John Paul II comments, "has a long and rich history. We have to refer back to it in order that the mercy revealed by Christ may shine forth more clearly. [...] Sin too constitutes man's misery. The people of the Old Covenant experienced this misery from the time of the Exodus, when they set up the golden calf. The Lord himself triumphed over this act of breaking the covenant when he solemnly declared to Moses that he was a 'God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness' (Ex 34:6). It is in this central revelation that the chosen people, and each of its members, will find, every time that they have sinned, the strength and the motive for turning to the Lord to remind him of what he had exactly revealed about himself and to beseech his forgiveness" ("Dives In Misericordia", 4). On "God's jealousy", see the note on 20:5-6.
34:8-9. Moses once more implores the Lord on behalf of his people; he makes three requests, which sum up many earlier petitions: he begs God to stay with the people and protect them in their hazardous journeying in the desert (cf. 33:15-17), to forgive the very grave sin they have committed (cf. 32:11-14), and finally to make them his own property, thereby distinguishing them from all other peoples (cf. 33:16) and restoring them to their status as "his own possession" (cf. 19:5). These three requests are ones that were constantly on the lips of the people of Israel and in the hearts of everyone who acknowledges God (cf. Ps 86:1-15; 103:8-10; etc.).
___________________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
The Covenant is Renewed
[4] He (Moses) rose early in the morning and went up on Mount Sinai, as the LORD had commanded him, and took in his hand two tables of stone. [5] And the LORD descended in the cloud and stood with him there, and proclaimed the name of the LORD.
God Appears
[6] The LORD passed before him, and proclaimed, "The LORD, the LORD, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithful- ness." [8] And Moses made haste to bow his his head toward the earth, and worshiped. [9] And he said, "If now I have found favor in thy sight, 0 Lord, let the Lord, I pray thee, go in the midst of us, although it is a stiff-necked people; and pardon our iniquity and our sin, and take us for thy inheritance."
_____________________
Commentary:
34:1-28. This chapter narrating the renewal of the Covenant follows the same pat- tern as the account of its original establishment (cf. Ex 19-24); but it is shorter, concentrating on the two main protagonists, God and Moses. Thus, it begins with the preparations for the theophany and for the encounter with the Lord (vv. 1-5); then follows the revelation of God, and Moses' prayer (vv. 6-9); and it ends with the renewal of the Covenant and the so-called Rite of the Covenant (vv. 10-28). The account hinges on the remaking of the tables of stone after the sin of the golden calf; the tables symbolize God's offer to keep to the pact and never to go back on it.
34:1-5. The theophany is described very soberly here, but it has exactly the same elements as given in chapter 19: very careful preparation by Moses (v. 2; cf 19:10-11); the people forbidden to approach the mountain (v. 3; of. 19:12-13); God appearing wrapped in the cloud (v. 5; of. 19:16-20).
Comparing the two accounts, this one says less about the transcendence of God and puts more stress on his closeness to Moses: "he stood with him there" (v. 5). God's initiative in drawing close to man is clear to see; it lies at the very basis of the Covenant.
"He proclaimed the name of the Lord" (v. 6); the context would suggest that it is Moses who proclaims the name of the Lord, but the Hebrew could indeed be as the RSV has it, "and he proclaimed his name, 'Lord' ". The same wording appears in v. 6 implying that it is the Lord who is "proclaiming", defining himself as he promised he would (cf. 33:19). The sacred writer may have intentionally left these words open to either interpretation; whether spoken by Moses or said directly by God, they are equal from the revelation point of view.
34:6-7. In response to Moses' pleading, the Lord makes himself manifest. The solemn repetition of the name of Yahweh (Lord) emphasizes that the Lord is introducing himself liturgically to the assembled Israelites. In the description of himself which follows (and which is repeated elsewhere, cf. 20:5-6; Num 14:18; Deut 5:9-18; etc.), two key attributes of God are underlined--justice and mercy. God cannot let sin go unpunished, nor does he; the prophets, too, will teach that sin is, first and foremost, something personal (cf. Jer 31:29; Ezek 18:2ff). But this ancient text refers only in a general way to the fact that God is just, and puts more stress on his mercy. A person who is conscious of his own sin has access to God only if he is sure that God can and will forgive him. "The concept of 'mercy' in the Old Testament," John Paul II comments, "has a long and rich history. We have to refer back to it in order that the mercy revealed by Christ may shine forth more clearly. [...] Sin too constitutes man's misery. The people of the Old Covenant experienced this misery from the time of the Exodus, when they set up the golden calf. The Lord himself triumphed over this act of breaking the covenant when he solemnly declared to Moses that he was a 'God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness' (Ex 34:6). It is in this central revelation that the chosen people, and each of its members, will find, every time that they have sinned, the strength and the motive for turning to the Lord to remind him of what he had exactly revealed about himself and to beseech his forgiveness" ("Dives In Misericordia", 4). On "God's jealousy", see the note on 20:5-6.
34:8-9. Moses once more implores the Lord on behalf of his people; he makes three requests, which sum up many earlier petitions: he begs God to stay with the people and protect them in their hazardous journeying in the desert (cf. 33:15-17), to forgive the very grave sin they have committed (cf. 32:11-14), and finally to make them his own property, thereby distinguishing them from all other peoples (cf. 33:16) and restoring them to their status as "his own possession" (cf. 19:5). These three requests are ones that were constantly on the lips of the people of Israel and in the hearts of everyone who acknowledges God (cf. Ps 86:1-15; 103:8-10; etc.).
___________________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
Saturday, May 17, 2008
Just for Today, May 18
If thou wert to choose, thou ought to wish rather to suffer adversities for Christ, than to be delighted with many comforts: because thou would thus be more like to Christ, and more conformable to all the saints.
-Bk. II; ch. xii.
___________________
Would you like to know which are my Sundays and feast-days? They are the days on which God sends me the greatest trials.
-Conseils et Souvenirs.
__________________
For more information, see this post.
Adapted from Just For Today(©1943 Burns & Oates)
Nihil Obstat: Reginaldus Phillips, S.T.L.,Censor deputatus
Imprimatur: Edwardus Myers, Vic. Cap.
-Bk. II; ch. xii.
___________________
Would you like to know which are my Sundays and feast-days? They are the days on which God sends me the greatest trials.
-Conseils et Souvenirs.
__________________
For more information, see this post.
Adapted from Just For Today(©1943 Burns & Oates)
Nihil Obstat: Reginaldus Phillips, S.T.L.,Censor deputatus
Imprimatur: Edwardus Myers, Vic. Cap.
Thoughts and Counsels - May 18
Let us offer ourselves without delay and without reserve to Mary, and beg her to offer us herself to God.
-St. Alphonsus.
________________________
From Mary, Help of Christians
Part VI, Thoughts and Counsels of the Saints for Every Day of the Year
Compiled by Fr. Bonaventure Hammer, OFM (© 1909, Benziger Brothers)
-St. Alphonsus.
________________________
From Mary, Help of Christians
Part VI, Thoughts and Counsels of the Saints for Every Day of the Year
Compiled by Fr. Bonaventure Hammer, OFM (© 1909, Benziger Brothers)
Meditation for May 18, The Holy Trinity
The saintly cure, Andre-Hubert, who was founder of the Daughters of the Cross and who was canonized in 1935, had a very special love for that classic doxology, the Gloria Patri. It is said that he recited it three hundred times a day, which means that the invocation crossed his lips about six million times during his life.
The Three Persons of the Holy Trinity were the favorite subject of his contemplation; in fact, he could scarcely imagine anyone's deigning to consider another subject.
One day someone gave him a newspaper. "What a beautiful discovery newspapers are!" he exclaimed. "What power and what rapidity of publicity! But I should wish that they served a better purpose. At the head of each issue I should inscribe the words:
Immensus Pater, Immensus Filius, Immensus Spiritus Sanctus with the words, God is everywhere, God sees all, God hears all.'"
Was it not a similar desire which urged St. Jerome, writing to Pope Damasus, to place at the head of his letter the invocation since become a classic, Glory be to the Father and to the Son and to the Holy Ghost? The Pope found this prayer so beautiful that he decided to insert it into the breviary at the end of each psalm. Later it was also introduced at the end of each decade of the Rosary.
Do I always give the full significance to this prayer so weighted with meaning?
Is my invocation of the Holy Trinity truly adoration?
Am I animated by an earnest desire to glorify the Three Divine Persons?
I will pay particular attention to this prayer for some time. I will offer to the Holy Trinity only such Glorias as are actually worth the saying.
_________________
Adapted from Meditations for Religious
by Father Raoul Plus, S.J. (© 1939, Frederick Pustet Co.)
The Three Persons of the Holy Trinity were the favorite subject of his contemplation; in fact, he could scarcely imagine anyone's deigning to consider another subject.
One day someone gave him a newspaper. "What a beautiful discovery newspapers are!" he exclaimed. "What power and what rapidity of publicity! But I should wish that they served a better purpose. At the head of each issue I should inscribe the words:
Immensus Pater, Immensus Filius, Immensus Spiritus Sanctus with the words, God is everywhere, God sees all, God hears all.'"
Was it not a similar desire which urged St. Jerome, writing to Pope Damasus, to place at the head of his letter the invocation since become a classic, Glory be to the Father and to the Son and to the Holy Ghost? The Pope found this prayer so beautiful that he decided to insert it into the breviary at the end of each psalm. Later it was also introduced at the end of each decade of the Rosary.
Do I always give the full significance to this prayer so weighted with meaning?
Is my invocation of the Holy Trinity truly adoration?
Am I animated by an earnest desire to glorify the Three Divine Persons?
I will pay particular attention to this prayer for some time. I will offer to the Holy Trinity only such Glorias as are actually worth the saying.
_________________
Adapted from Meditations for Religious
by Father Raoul Plus, S.J. (© 1939, Frederick Pustet Co.)
Gospel for Saturday, 6th Week in Ordinary Time
Old Calendar: St. Paschal Baylon, confessor
From: Mark 9:2-13
The Transfiguration
[2] And after six days Jesus took with Him Peter and James and John, and led them up a high mountain apart by themselves; and He was transfigured before them, [3] and His garments became glistening, intensely white, as no fuller on earth bleach them. [4] And there appeared to them Elijah with Moses; and they were talking to Jesus. [5] And Peter said to Jesus, "Master, it is well that we are here; let us make three booths, one for You and one for Moses and one for Elijah." [6] For he did not know what to say, for they were exceedingly afraid. [7] And a cloud overshadowed them, and a voice came out of the cloud, "This is My beloved Son; listen to Him." [8] And suddenly looking around they no longer saw any one with them but Jesus only. [9] And as they were coming down the mountain, He charged them to tell no one what they had seen, until the Son of Man should have risen from the dead. [10] So they kept the matter to themselves, questioning what the rising from the dead meant. [11] And they asked Him, "Why do the scribes say that first Elijah must come?" [12] And He said to them, "Elijah does come first to restore all things; and how is it written of the Son of Man, that He should suffer many things and be treated with contempt? [13] But I tell you that Elijah has come, and they did to him whatever they pleased, as it is written of him."
_______________________
Commentary:
2-10. We contemplate in awe this manifestation of the glory of the Son of God to three of His disciples. Ever since the Incarnation, the divinity of our Lord has usually been hidden behind His humanity. But Christ wishes to show, to these favorite disciples, who will later be pillars of the Church, the splendor of His divine glory, in order to encourage them to follow the difficult way that lies ahead, fixing their gaze on the happy goal which is awaiting them at the end. This is why, as St. Thomas comments (cf. "Summa Theologia", III, q. 45, a. 1), it was appropriate for Him to give them an insight into His glory. The fact that the Transfiguration comes immediately after the first announcement of His passion, and His prophetic words about how His followers would also have to carry His cross, shows us that "through many tribulations we must enter the kingdom of God" (Acts 14:22).
What happened at the Transfiguration? To understand this miraculous event in Christ's life, we must remember that in order to redeem us by His passion and death our Lord freely renounced divine glory and became man, assuming flesh which was capable of suffering and which was not glorious, becoming like us in every way except sin (cf. Hebrew 4:15). In the Transfiguration, Jesus Christ willed that the glory which was His as God and which His soul had from the moment of the Incarnation, should miraculously become present in His body. "We should learn from Jesus' attitude in these trials. During His life on earth He did not even want the glory that belong to Him. Though He had the right to be treated as God, He took the form of a servant, a slave (cf. Philippians 2:6)" ([St] J. Escriva, "Christ Is Passing By", 62). Bearing in mind WHO became man (the divinity of the person and the glory of His soul), it was appropriate for His body to be glorious; given the PURPOSE of His Incarnation, it was not appropriate, usually, for His glory to be evident. Christ shows His glory in the Transfiguration in order to move us to desire the divine glory which will be given us so that, having this hope, we too can understand "that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us" (Romans 8:18).
2. According to Deuteronomy (19:15), to bear witness to anything the evidence of two or three must concur. Perhaps this is why Jesus wanted three Apostles to be present. It should be pointed out that these three Apostles were specially loved by Him; they were with Him also at the raising of the daughter of Jairus (Mark 5:37) and will also be closest to Him during His agony at Gethsemane (Mark 14:33). Cf. note on Matthew 17:1-13.
7. This is how St. Thomas Aquinas explains the meaning of the Transfiguration: "Just as in Baptism, where the mystery of the first regeneration was proclaimed, the operation of the whole Trinity was made manifest, because the Son Incarnate was there, the Holy Spirit appeared under the form of a dove, and the Father made Himself known in the voice; so also in the Transfiguration, which is the sign of the second regeneration [the Resurrection], the whole Trinity appears--the Father in the voice, the Son in the man, the Holy Spirit in the bright cloud; for just as in Baptism He confers innocence, as signified by the simplicity of the dove, so in the Resurrection will He give His elect the clarity of glory and the refreshment from every form of evil, as signified by the bright cloud" ("Summa Theologiae", III, q. 45, 1.4 ad 2). For, really, the Transfiguration was in some way an anticipation not only of Christ's glorification but also of ours. As St. Paul says, "it is the same Spirit Himself bearing witness with our spirit that we are children of God, and if children, then heirs, heirs of God and fellow heirs with Christ, provided we suffer with Him in order that we may also be glorified with Him" (Romans 8:16-17).
10. That the dead would rise was already revealed in the Old Testament (cf. Daniel 12:2-3; 2 Maccabees 7:9; 12:43) and was believed by pious Jews (cf. John 11:23-25). However, they were unable to understand the profound truth of the death and Resurrection of the Lord: they expected a glorious and triumphant Messiah, despite the prophecy that He would suffer and die (cf. Isaiah 53). Hence the Apostles' oblique approach; they too do not dare to directly question our Lord about His Resurrection.
11-13. The scribes and Pharisees interpret the messianic prophecy in Malachi (3:1-2) as meaning that Elijah will appear in person, dramatically, to be followed by the all-triumphant Messiah, with no shadow of pain or humiliation. Jesus tells them that Elijah has indeed come, in the person of John the Baptist (Matthew 17:13) and has prepared the way of the Messiah, a way of pain and suffering.
Verse 12 is a question which Jesus puts to His disciples, but they should really have asked it themselves, had they realized that Christ's Resurrection presupposed the Messiah's suffering and death. Since they fail to ask it, Jesus does, to teach them that He like Elijah (that is, John the Baptist) must experience suffering before entering His glory.
___________________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
From: Mark 9:2-13
The Transfiguration
[2] And after six days Jesus took with Him Peter and James and John, and led them up a high mountain apart by themselves; and He was transfigured before them, [3] and His garments became glistening, intensely white, as no fuller on earth bleach them. [4] And there appeared to them Elijah with Moses; and they were talking to Jesus. [5] And Peter said to Jesus, "Master, it is well that we are here; let us make three booths, one for You and one for Moses and one for Elijah." [6] For he did not know what to say, for they were exceedingly afraid. [7] And a cloud overshadowed them, and a voice came out of the cloud, "This is My beloved Son; listen to Him." [8] And suddenly looking around they no longer saw any one with them but Jesus only. [9] And as they were coming down the mountain, He charged them to tell no one what they had seen, until the Son of Man should have risen from the dead. [10] So they kept the matter to themselves, questioning what the rising from the dead meant. [11] And they asked Him, "Why do the scribes say that first Elijah must come?" [12] And He said to them, "Elijah does come first to restore all things; and how is it written of the Son of Man, that He should suffer many things and be treated with contempt? [13] But I tell you that Elijah has come, and they did to him whatever they pleased, as it is written of him."
_______________________
Commentary:
2-10. We contemplate in awe this manifestation of the glory of the Son of God to three of His disciples. Ever since the Incarnation, the divinity of our Lord has usually been hidden behind His humanity. But Christ wishes to show, to these favorite disciples, who will later be pillars of the Church, the splendor of His divine glory, in order to encourage them to follow the difficult way that lies ahead, fixing their gaze on the happy goal which is awaiting them at the end. This is why, as St. Thomas comments (cf. "Summa Theologia", III, q. 45, a. 1), it was appropriate for Him to give them an insight into His glory. The fact that the Transfiguration comes immediately after the first announcement of His passion, and His prophetic words about how His followers would also have to carry His cross, shows us that "through many tribulations we must enter the kingdom of God" (Acts 14:22).
What happened at the Transfiguration? To understand this miraculous event in Christ's life, we must remember that in order to redeem us by His passion and death our Lord freely renounced divine glory and became man, assuming flesh which was capable of suffering and which was not glorious, becoming like us in every way except sin (cf. Hebrew 4:15). In the Transfiguration, Jesus Christ willed that the glory which was His as God and which His soul had from the moment of the Incarnation, should miraculously become present in His body. "We should learn from Jesus' attitude in these trials. During His life on earth He did not even want the glory that belong to Him. Though He had the right to be treated as God, He took the form of a servant, a slave (cf. Philippians 2:6)" ([St] J. Escriva, "Christ Is Passing By", 62). Bearing in mind WHO became man (the divinity of the person and the glory of His soul), it was appropriate for His body to be glorious; given the PURPOSE of His Incarnation, it was not appropriate, usually, for His glory to be evident. Christ shows His glory in the Transfiguration in order to move us to desire the divine glory which will be given us so that, having this hope, we too can understand "that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us" (Romans 8:18).
2. According to Deuteronomy (19:15), to bear witness to anything the evidence of two or three must concur. Perhaps this is why Jesus wanted three Apostles to be present. It should be pointed out that these three Apostles were specially loved by Him; they were with Him also at the raising of the daughter of Jairus (Mark 5:37) and will also be closest to Him during His agony at Gethsemane (Mark 14:33). Cf. note on Matthew 17:1-13.
7. This is how St. Thomas Aquinas explains the meaning of the Transfiguration: "Just as in Baptism, where the mystery of the first regeneration was proclaimed, the operation of the whole Trinity was made manifest, because the Son Incarnate was there, the Holy Spirit appeared under the form of a dove, and the Father made Himself known in the voice; so also in the Transfiguration, which is the sign of the second regeneration [the Resurrection], the whole Trinity appears--the Father in the voice, the Son in the man, the Holy Spirit in the bright cloud; for just as in Baptism He confers innocence, as signified by the simplicity of the dove, so in the Resurrection will He give His elect the clarity of glory and the refreshment from every form of evil, as signified by the bright cloud" ("Summa Theologiae", III, q. 45, 1.4 ad 2). For, really, the Transfiguration was in some way an anticipation not only of Christ's glorification but also of ours. As St. Paul says, "it is the same Spirit Himself bearing witness with our spirit that we are children of God, and if children, then heirs, heirs of God and fellow heirs with Christ, provided we suffer with Him in order that we may also be glorified with Him" (Romans 8:16-17).
10. That the dead would rise was already revealed in the Old Testament (cf. Daniel 12:2-3; 2 Maccabees 7:9; 12:43) and was believed by pious Jews (cf. John 11:23-25). However, they were unable to understand the profound truth of the death and Resurrection of the Lord: they expected a glorious and triumphant Messiah, despite the prophecy that He would suffer and die (cf. Isaiah 53). Hence the Apostles' oblique approach; they too do not dare to directly question our Lord about His Resurrection.
11-13. The scribes and Pharisees interpret the messianic prophecy in Malachi (3:1-2) as meaning that Elijah will appear in person, dramatically, to be followed by the all-triumphant Messiah, with no shadow of pain or humiliation. Jesus tells them that Elijah has indeed come, in the person of John the Baptist (Matthew 17:13) and has prepared the way of the Messiah, a way of pain and suffering.
Verse 12 is a question which Jesus puts to His disciples, but they should really have asked it themselves, had they realized that Christ's Resurrection presupposed the Messiah's suffering and death. Since they fail to ask it, Jesus does, to teach them that He like Elijah (that is, John the Baptist) must experience suffering before entering His glory.
___________________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
Friday, May 16, 2008
The Sacraments - What Kind of a Theologian Are You?
You know that
Try the Following Quiz on The Sacraments.
Give yourself 10 points for each of the 10 questions Which you answer correctly. If you score 95-100, give yourself a SCL (summa cum laude); 90-95, a MCL (magna cum laude); 85-90, a CL (cum laude); 80-85, a BP (bene probatus); 70-80, a P (probatus); 1>-70, a NP (non probatus).
[Answer each "a, b, c, d" with Yes or No or with the required answer.]
____________________
1. Is it of divine and Catholic faith that
6. Is it of divine and Catholic faith that Baptism cannot be validly administered by
8. Which sacraments may be validly received only once?
9. Is it of divine and Catholic faith that the sacraments can be administered validly only by a person in the state of sanctifying grace?
10. Is it of divine and Catholic faith that
Answers next Monday.
Adapted from The Queen's Work Magazine, February 1946
"all those things are to be believed with divine and Catholic faith which are contained in the written or orally transmitted word of God, and which the Church, either by a solemn judgment or by her ordinary and universal magisterium, proposes for belief as having been divinely revealed." (Vatican Council.)Can you recognize truths which are divine and Catholic faith?
Try the Following Quiz on The Sacraments.
Give yourself 10 points for each of the 10 questions Which you answer correctly. If you score 95-100, give yourself a SCL (summa cum laude); 90-95, a MCL (magna cum laude); 85-90, a CL (cum laude); 80-85, a BP (bene probatus); 70-80, a P (probatus); 1>-70, a NP (non probatus).
[Answer each "a, b, c, d" with Yes or No or with the required answer.]
____________________
1. Is it of divine and Catholic faith that
a) both circumcision and the remedy of nature were sacraments before Christ;2. Is it of divine and Catholic faith that
b) there are seven sacraments of the New Law, no more nor less?
a) all the sacraments were instituted by Christ;3. That Christ immediately instituted all the sacraments is
b) two sacraments were instituted by Christ, the rest by the Church?
a) of divine and Catholic faith;4. Is it of divine and Catholic faith that the sacraments
b) the common opinion of theologians?
a) confer sanctifying grace;5. Which sacraments imprint a spiritual character on the soul?
b) are just conditions for the reception of grace because they increase our faith?
6. Is it of divine and Catholic faith that Baptism cannot be validly administered by
a) a Protestant;7. Is it of divine and Catholic faith that no woman can validly administer any of the sacraments?
b) a Jew;
c) an apostate;
d) an atheist?
8. Which sacraments may be validly received only once?
9. Is it of divine and Catholic faith that the sacraments can be administered validly only by a person in the state of sanctifying grace?
10. Is it of divine and Catholic faith that
a) all the sacraments are equally necessary for salvation;________________________
b) any sacrament is absolutely necessary for salvation, either in actual reception or in desire?
Answers next Monday.
Adapted from The Queen's Work Magazine, February 1946
Just for Today, May 17
O Lord, my God, depart not from me! O my God, have regard to help me; for divers evil thoughts have risen up against me, and great fears, afflicting my soul. How shall I pass without hurt? How shall I break through them.
-Bk. III, ch. xxiii.
_________________
When, tired out by the impenetrable darkness which surrounds it, my soul would take some rest in the thought of eternal life, my torment increases. From the darkness I seem to hear mocking voices which say: You dream of light and of a fair country, of possessing for ever the Creator of these marvels; you hope to emerge some day from the dark mist that surrounds you; go forward then to death, which will not bring what you hope for; but a yet darker night, that of absolute nothingness!
May God forgive me! He knows that I strive to do the works of faith, although I do not feel its presence in my soul. I have made more acts of faith in this one year than in the whole of my life.
-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.
-Bk. III, ch. xxiii.
_________________
When, tired out by the impenetrable darkness which surrounds it, my soul would take some rest in the thought of eternal life, my torment increases. From the darkness I seem to hear mocking voices which say: You dream of light and of a fair country, of possessing for ever the Creator of these marvels; you hope to emerge some day from the dark mist that surrounds you; go forward then to death, which will not bring what you hope for; but a yet darker night, that of absolute nothingness!
May God forgive me! He knows that I strive to do the works of faith, although I do not feel its presence in my soul. I have made more acts of faith in this one year than in the whole of my life.
-The Story of a Soul (L'Histoire d'une Âme)
__________________
For more information, see this post.
Adapted from Just For Today(©1943 Burns & Oates)
Nihil Obstat: Reginaldus Phillips, S.T.L.,Censor deputatus
Imprimatur: Edwardus Myers, Vic. Cap.
Thoughts and Counsels - May 17
To assure our salvation it does not suffice to call ourselves children of Mary, therefore, let us always have the fear of God.
-St. Teresa.
________________________
From Mary, Help of Christians
Part VI, Thoughts and Counsels of the Saints for Every Day of the Year
Compiled by Fr. Bonaventure Hammer, OFM (© 1909, Benziger Brothers)
-St. Teresa.
________________________
From Mary, Help of Christians
Part VI, Thoughts and Counsels of the Saints for Every Day of the Year
Compiled by Fr. Bonaventure Hammer, OFM (© 1909, Benziger Brothers)
Meditation for May 17, Soul Sadness
Sometimes without my knowing why, a sort of sadness pervades my soul.
Is it not permissible to become gloomy when there is a reason? Even then, if I had faith, the true spirit of Christ, and a love of mortification, I would withstand the trial with more valor.
But to let myself be gloomy for no reason at all would be ridiculous. I have other things to do besides feel my pulse or follow the capricious course of imaginary clouds....My duty is awaiting me, souls are being lost! An urgent task invites me, were it only that of radiating in and around me the divine joy of the holy liberty of the children of God!
There is, it is true, a certain charm in coddling feelings of sadness, especially when these are inexpressible and vague. Montaigne has remarked: "I imagine there is something of sweetness and delicacy even in the breast of melancholy."
Religious souls do not find sweetness and delight in sadness. I must have other nourishment. If there is real physical need, I must ask resolutely for what is necessary. If the need be for spiritual or moral courage, I must use all my common sense, all my faith, all my virtue.
Grieve? Whimper?... Absolutely not! I must conquer my sadness and keep my head above the clouds.
_________________
Adapted from Meditations for Religious
by Father Raoul Plus, S.J. (© 1939, Frederick Pustet Co.)
Is it not permissible to become gloomy when there is a reason? Even then, if I had faith, the true spirit of Christ, and a love of mortification, I would withstand the trial with more valor.
But to let myself be gloomy for no reason at all would be ridiculous. I have other things to do besides feel my pulse or follow the capricious course of imaginary clouds....My duty is awaiting me, souls are being lost! An urgent task invites me, were it only that of radiating in and around me the divine joy of the holy liberty of the children of God!
There is, it is true, a certain charm in coddling feelings of sadness, especially when these are inexpressible and vague. Montaigne has remarked: "I imagine there is something of sweetness and delicacy even in the breast of melancholy."
Religious souls do not find sweetness and delight in sadness. I must have other nourishment. If there is real physical need, I must ask resolutely for what is necessary. If the need be for spiritual or moral courage, I must use all my common sense, all my faith, all my virtue.
Grieve? Whimper?... Absolutely not! I must conquer my sadness and keep my head above the clouds.
_________________
Adapted from Meditations for Religious
by Father Raoul Plus, S.J. (© 1939, Frederick Pustet Co.)
Nine Men to be Ordained as Priests for St Louis Archdiocese
Wonderful News!
Archbishop Raymond L. Burke will ordain nine men to the priesthood for the Archdiocese of St. Louis at 10 a.m. Saturday, May 24, at the Cathedral Basilica of St. Louis, Lindell Boulevard and Newstead Avenue in the Central West End.Please keep all of these men in your prayers.
The Sacrament of Holy Orders will be conferred after the reading of the Gospel of the Mass. An announcement of the new priests’ assignments will be in an upcoming issue of the Review.
The soon-to-be-ordained priests will be Fathers Matthew Barnard, Patrick Driscoll, Brian Hecktor, Michael Houser, Eric Kunz, Edward Nemeth, Kevin Schroeder, James Theby and Noah Waldman....
This is the largest number of men to be ordained priests for the Archdiocese of St. Louis since nine men were ordained in 1987. In addition, another five Kenrick-Glennon seminarians are being ordained in coming weeks for other dioceses.
Paul VI saw liturgical abuse as "smoke of Satan"
Rome, May. 16, 2008 (CWNews.com) - When Pope Paul VI spoke about the "smoke of Satan" entering the Catholic Church, he was referring to liturgical abuses, according to the prelate who served as his master of ceremonies.More at Catholic World News here.
Cardinal Virgilio Noe, the chief Vatican liturgist during the pontificate of Paul VI, spoke candidly about the late Pope's concerns in an interview with the Roman Petrus web site. The Italian prelate-- who was also the Vatican's top liturgist under Pope John Paul I and the early years of the pontificate of John Paul II-- is now retired, and at the age of 86 his health is failing. In his interview with Petrus he concentrated primarily on his years serving Pope Paul VI.
[The full interview has been translated by Father John Zulsdorf on his What Does the Prayer Really Say blog.]
NCR: Obama vs. The Right to Life
It’s important for Americans to know exactly where Barack [Hussein] Obama stands on abortion, because abortion is more than just a "Catholic issue." It's one of the fundamental issues Americans should be most concerned about.And he speaks of "change we can believe in" - how nice. That is, if you happen to survive his support of the extermination of the innocent and helpless...
The United States was founded on the rights to “life, liberty and the pursuit of happiness,” and Americans have spent the past two centuries since trying to live up to those founding principles. First came disagreements over the pursuit of happiness — religious and economic liberty. Then, over slavery. Today’s big battle is over the most important right: the right to life.
Obama’s votes and official positions deny the right to life to three categories of human beings: the unborn, the “accidentally” born and, at least in one case, the adult “unfit.” Let’s look at each.
Obama not only opposes the right to life, his opposition is his highest priority. “The first thing I’d do as president is sign the Freedom of Choice Act,” he told Planned Parenthood last July. That would make America more friendly to the abortion industry than any other country in the world....What a genocidal maniac - this clown is a joke! And a dangerous one at that! He and his marxist cohorts have in lot in common - they all support the destruction of families and the U.S.
Pope thanks consecrated virgins for their 'total gift' to Christ
POPE Benedict thanked consecrated women virgins gathering at the Vatican today for their "total gift" to Christ, praising a holy rite that he recognised was difficult for some non-Catholics to understand.These are extraordinary women. When you pray for our priests and religious, please remember them as well.
"(Live your lives) in such a way that you always irradiate the dignity of being the wife of Christ," the pope said in an address to hundreds of consecrated virgins from dozens of countries meeting in Rome....
Dr Edward Peters Asks: Was Prof Douglas Kmiec really denied Communion?
He certainly says he was, by a chaplain irate over Kmiec's endorsement of Obama for president. Now I am as nonplused as the next guy about Kmiec's backing of the unborn's worst enemy … and I was quietly hoping that Kmiec would remain an anomalous singularity. That hope was dashed, however, when Nicholas Cafardi, a prominent lay canonist … lent his name to Obama's Catholic advisor list. Good grief. Oh well, they don't move me: I'd rather watch televised soccer than cast a vote for either Obama or Clinton.Read his response here.
But to deny Kmiec holy Communion for his actions to date?
Subscribe to:
Posts (Atom)