Simplicity
Simplicity leads us directly to God without being stopped by self-interest or human respect; it makes us speak and act without dissimulation or artifice; and it not only embraces within itself truth and purity of intention, but it is a guardian also against all duplicity.
It governs our speech, making us utter what we feel inwardly. It directs our actions, making us work purely for God in all business, whether temporal or spiritual, and exercises piety without the least taint of hypocrisy or artifice, or of vain pretentions; and provided only His Divine Majesty be glorified, it cares not what men say or think.
-St. Vincent de Paul.
_________________
From Principles and Practices
Compiled by Rev. J. Hogan of The Catholic Missionary Society
Published by Burns Oates & Washbourne Ltd., Publishers To The Holy See
Nihil Obstat; Eduardus J. Mahoney, S.T.D. Censor deputatus.
Imprimatur; Edm. Can. Surmont, Vicarius generalis.
First printed in 1930
Saturday, June 19, 2010
Marriage and Parenthood, The Catholic Ideal - June 19
CHAPTER VI
BETWEEN HUSBAND AND WIFE
[continued from yesterday]
..."Wives, be obedient to your husbands in the Lord."
Like all other social movements, the movement for the emancipation of women is fraught with the danger of rushing into the opposite error of that which is to be remedied. Impotent of discernment, the agitator will purge away both the dross and the gold together. Especially in this question of the obedience of wives to husbands will he, or rather she, persist in confusing the true obedience with false, in condemning an obedience which no Christian wife is supposed to render.
Let us see then what is conjugal obedience. No one will deny that in some sense the husband is the head of the family. Man was made first, and made lord of the earth. In his overlordship he was lonely and had need of a helpmeet for him.
To this end was a woman taken from his flesh and bone and given to him to be his wife. She was not to be reckoned, among the rest of creation, as part of the man's goods and chattels. Nor yet was she to be reckoned above man. Nor yet again was she to be reckoned as fulfilling the same office as man. She was to be his complement, helping him in those things for which by nature he was unsuited. He was to be the strong element, she the gentle. He was to be her protector; she was to find her joy in the sense of the security of his protection. Obviously, then, she was meant to yield, at least to some extent, to his overlordship.
The only question is as to what extent.
We all know the distinction between servile and filial obedience. The one is the obedience of slaves, informed by the motive of fear; the other is the obedience of sons, informed by the motive of love. So, likewise, there is a distinction between servile obedience and conjugal obedience.
The obedience of wives is as much raised above that of sons as that of sons is above that of slaves. Doubtless there have been many husbands who have demanded of their wives the obedience of a slave. And doubtless such husbands are largely responsible for much of the present misunderstanding of the nature and limits of wifely obedience. Broadly speaking we may say that the obedience of the wife is due to the husband only within certain limits. It is not absolute. It is due to him in all those matters where it is evident that he must rule. It is not due to him in those matters where it is evident that the wife must rule.
All matters of business, everything which seriously affects the income of the family, the choice of trades or professions for the children, — these evidently belong to the judgment of the husband.
The wife may be, and ought to be, frequently consulted. But having expressed her opinion she ought to abide by the decision of the head of the family. On the other hand the interior domestic arrangements pertain to the judgment of the wife.
The management of servants and babies, for instance, are points upon which the husband should have nothing to say, except perhaps when he is asked, or when he divines that his suggestion will meet with his' wife's approval. And a wife would be acting well within her rights were she to resent any interference in these matters.
Hard and fast rules, however, cannot be laid down. Much depends upon the temperament of individuals and the force of circumstances. If a man has failed in business, say three times, and eventually has to depend on his wife's dowry for a livelihood, or upon another business built up by his wife, then he cannot expect to have the same authority as one possessing the full complement of manhood.
Again, no obedience is due to him when he is obviously demanding something contrary to divine law. To require a wife to give up any of her religious duties as a Catholic, to ask her to do something which is against any of the Ten Commandments, — these are occasions when she not only may, but must disobey. In all cases of doubt, however, the presumption is in favor of the husband.
Above all things, however, the obedience must have its foundation in mutual love.
Unless there is present that determination to love each other through thick and thin, through success and through adversity, through life and through death. It will be useless to try to decide by argument who has the right to command and who the duty to obey. The love in marriage is a great mystery, and he who would reduce it to mechanical laws must possess a higher knowledge than that ever yet possessed by mere man.
[End of Chapter VI]
__________
From Marriage and Parenthood, The Catholic Ideal
By the Rev. Thomas J. Gerrard
Author of "Cords of Adam," "The Wayfarer's Vision," ETC.
Copyright, 1911, by Joseph F. Wagner, New York.
BETWEEN HUSBAND AND WIFE
[continued from yesterday]
..."Wives, be obedient to your husbands in the Lord."
Like all other social movements, the movement for the emancipation of women is fraught with the danger of rushing into the opposite error of that which is to be remedied. Impotent of discernment, the agitator will purge away both the dross and the gold together. Especially in this question of the obedience of wives to husbands will he, or rather she, persist in confusing the true obedience with false, in condemning an obedience which no Christian wife is supposed to render.
Let us see then what is conjugal obedience. No one will deny that in some sense the husband is the head of the family. Man was made first, and made lord of the earth. In his overlordship he was lonely and had need of a helpmeet for him.
To this end was a woman taken from his flesh and bone and given to him to be his wife. She was not to be reckoned, among the rest of creation, as part of the man's goods and chattels. Nor yet was she to be reckoned above man. Nor yet again was she to be reckoned as fulfilling the same office as man. She was to be his complement, helping him in those things for which by nature he was unsuited. He was to be the strong element, she the gentle. He was to be her protector; she was to find her joy in the sense of the security of his protection. Obviously, then, she was meant to yield, at least to some extent, to his overlordship.
The only question is as to what extent.
We all know the distinction between servile and filial obedience. The one is the obedience of slaves, informed by the motive of fear; the other is the obedience of sons, informed by the motive of love. So, likewise, there is a distinction between servile obedience and conjugal obedience.
The obedience of wives is as much raised above that of sons as that of sons is above that of slaves. Doubtless there have been many husbands who have demanded of their wives the obedience of a slave. And doubtless such husbands are largely responsible for much of the present misunderstanding of the nature and limits of wifely obedience. Broadly speaking we may say that the obedience of the wife is due to the husband only within certain limits. It is not absolute. It is due to him in all those matters where it is evident that he must rule. It is not due to him in those matters where it is evident that the wife must rule.
All matters of business, everything which seriously affects the income of the family, the choice of trades or professions for the children, — these evidently belong to the judgment of the husband.
The wife may be, and ought to be, frequently consulted. But having expressed her opinion she ought to abide by the decision of the head of the family. On the other hand the interior domestic arrangements pertain to the judgment of the wife.
The management of servants and babies, for instance, are points upon which the husband should have nothing to say, except perhaps when he is asked, or when he divines that his suggestion will meet with his' wife's approval. And a wife would be acting well within her rights were she to resent any interference in these matters.
Hard and fast rules, however, cannot be laid down. Much depends upon the temperament of individuals and the force of circumstances. If a man has failed in business, say three times, and eventually has to depend on his wife's dowry for a livelihood, or upon another business built up by his wife, then he cannot expect to have the same authority as one possessing the full complement of manhood.
Again, no obedience is due to him when he is obviously demanding something contrary to divine law. To require a wife to give up any of her religious duties as a Catholic, to ask her to do something which is against any of the Ten Commandments, — these are occasions when she not only may, but must disobey. In all cases of doubt, however, the presumption is in favor of the husband.
Above all things, however, the obedience must have its foundation in mutual love.
Unless there is present that determination to love each other through thick and thin, through success and through adversity, through life and through death. It will be useless to try to decide by argument who has the right to command and who the duty to obey. The love in marriage is a great mystery, and he who would reduce it to mechanical laws must possess a higher knowledge than that ever yet possessed by mere man.
[End of Chapter VI]
__________
From Marriage and Parenthood, The Catholic Ideal
By the Rev. Thomas J. Gerrard
Author of "Cords of Adam," "The Wayfarer's Vision," ETC.
Copyright, 1911, by Joseph F. Wagner, New York.
Friday, June 18, 2010
Gospel for Saturday, 11th Week in Ordinary Time
Optional Memorial: St Romuald, Abbott
Optional Memorial: Our Lady's Saturday
From: Matthew 6:24-34
Trust in God's Fatherly Providence (Continuation)
(Jesus said to His disciples,) [24] "No one can serve two masters; for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and mammon.
[25] "Therefore I tell you, do not be anxious about your life, what you shall eat or what you shall drink, nor about your body, what you shall put on. Is not life more than food, and the body more than clothing? [26] Look at the birds of the air; they neither sow nor reap nor gather into barns, and yet your Heavenly Father feeds them. Are you not of more value than they? [27] And which of you by being anxious can add one cubit to his span of life? [28] And why are you anxious about clothing? Consider the lilies of the field, how they grow; they neither toil nor spin; [29] yet I tell you, even Solomon in all his glory was not arrayed like one of these. [30] But if God so clothes the grass of the field, which today is alive and tomorrow is thrown into the oven, will He not much more clothe you, O men of little faith? [31] Therefore do not be anxious, saying, `What shall we eat?' or `What shall we drink?' or `What shall we wear?' [32] For the Gentiles seek all these things; and your Heavenly Father knows that you need them all. [33] But seek first His Kingdom and His righteousness, and all these things shall be yours as well.
[34] "Therefore do not be anxious about tomorrow, for tomorrow will be anxious for itself. Let the day's own trouble be sufficient for the day."
____________________
Commentary:
24. Man's ultimate goal is God; to attain this goal he should commit himself entirely. But in fact some people do not have God as their ultimate goal, and instead choose wealth of some kind--in which case wealth becomes their god. Man cannot have two absolute and contrary goals.
25-32. In this beautiful passage Jesus shows us the value of the ordinary things of life, and teaches us to put our trust in God's fatherly providence. Using simple examples and comparisons taken from everyday life, He teaches us to abandon ourselves into the arms of God.
27. The word "span" could be translated as "stature", but "span" is closer to the original (cf. Luke 12:25). A "cubit" is a measure of length which can metaphorically refer to time.
33. Here again the righteousness of the Kingdom means the life of grace in man--which involves a whole series of spiritual and moral values and can be summed up in the notion of "holiness". The search for holiness should be our primary purpose in life. Jesus is again insisting on the primacy of spiritual demands. Commenting on this passage, Pope Paul VI says: "Why poverty? It is to give God, the Kingdom of God, the first place in the scale of values which are the object of human aspirations. Jesus says: `Seek first His Kingdom and His righteousness'. And He says this with regard to all the other temporal goods, even necessary and legitimate ones, with which human desires are usually concerned. Christ's poverty makes possible that detachment from earthly things which allows us to place the relationship with God at the peak of human aspirations" ("General Audience", 5 January 1977).
34. Our Lord exhorts us to go about our daily tasks serenely and not to worry uselessly about what happened yesterday or what may happen tomorrow. This is wisdom based on God's fatherly providence and on our own everyday experience: "He who observes the wind will not sow; and he who regards the clouds will not reap" (Eccles 11:4).
What is important, what is within our reach, is to live in God's presence and make good use of the present moment: "Do your duty `now', without looking back on `yesterday', which has already passed, or worrying over `tomorrow', which may never come for you" ([St] J. Escriva, "The Way", 253).
___________________________
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.
Optional Memorial: Our Lady's Saturday
From: Matthew 6:24-34
Trust in God's Fatherly Providence (Continuation)
(Jesus said to His disciples,) [24] "No one can serve two masters; for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and mammon.
[25] "Therefore I tell you, do not be anxious about your life, what you shall eat or what you shall drink, nor about your body, what you shall put on. Is not life more than food, and the body more than clothing? [26] Look at the birds of the air; they neither sow nor reap nor gather into barns, and yet your Heavenly Father feeds them. Are you not of more value than they? [27] And which of you by being anxious can add one cubit to his span of life? [28] And why are you anxious about clothing? Consider the lilies of the field, how they grow; they neither toil nor spin; [29] yet I tell you, even Solomon in all his glory was not arrayed like one of these. [30] But if God so clothes the grass of the field, which today is alive and tomorrow is thrown into the oven, will He not much more clothe you, O men of little faith? [31] Therefore do not be anxious, saying, `What shall we eat?' or `What shall we drink?' or `What shall we wear?' [32] For the Gentiles seek all these things; and your Heavenly Father knows that you need them all. [33] But seek first His Kingdom and His righteousness, and all these things shall be yours as well.
[34] "Therefore do not be anxious about tomorrow, for tomorrow will be anxious for itself. Let the day's own trouble be sufficient for the day."
____________________
Commentary:
24. Man's ultimate goal is God; to attain this goal he should commit himself entirely. But in fact some people do not have God as their ultimate goal, and instead choose wealth of some kind--in which case wealth becomes their god. Man cannot have two absolute and contrary goals.
25-32. In this beautiful passage Jesus shows us the value of the ordinary things of life, and teaches us to put our trust in God's fatherly providence. Using simple examples and comparisons taken from everyday life, He teaches us to abandon ourselves into the arms of God.
27. The word "span" could be translated as "stature", but "span" is closer to the original (cf. Luke 12:25). A "cubit" is a measure of length which can metaphorically refer to time.
33. Here again the righteousness of the Kingdom means the life of grace in man--which involves a whole series of spiritual and moral values and can be summed up in the notion of "holiness". The search for holiness should be our primary purpose in life. Jesus is again insisting on the primacy of spiritual demands. Commenting on this passage, Pope Paul VI says: "Why poverty? It is to give God, the Kingdom of God, the first place in the scale of values which are the object of human aspirations. Jesus says: `Seek first His Kingdom and His righteousness'. And He says this with regard to all the other temporal goods, even necessary and legitimate ones, with which human desires are usually concerned. Christ's poverty makes possible that detachment from earthly things which allows us to place the relationship with God at the peak of human aspirations" ("General Audience", 5 January 1977).
34. Our Lord exhorts us to go about our daily tasks serenely and not to worry uselessly about what happened yesterday or what may happen tomorrow. This is wisdom based on God's fatherly providence and on our own everyday experience: "He who observes the wind will not sow; and he who regards the clouds will not reap" (Eccles 11:4).
What is important, what is within our reach, is to live in God's presence and make good use of the present moment: "Do your duty `now', without looking back on `yesterday', which has already passed, or worrying over `tomorrow', which may never come for you" ([St] J. Escriva, "The Way", 253).
___________________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
Principles and Practices - June 19
Have Confidence in Your Director
Do not fear that your director may be mistaken in what he prescribes for your guidance, or that he does not fully understand the state of your conscience because you did not explain it clearly enough to him.
Such doubts cause obedience to be eluded or postponed and thus frustrate the designs of God in placing you under the direction of a prudent guide.
-Quadrupani.
_________________
From Principles and Practices
Compiled by Rev. J. Hogan of The Catholic Missionary Society
Published by Burns Oates & Washbourne Ltd., Publishers To The Holy See
Nihil Obstat; Eduardus J. Mahoney, S.T.D. Censor deputatus.
Imprimatur; Edm. Can. Surmont, Vicarius generalis.
First printed in 1930
Do not fear that your director may be mistaken in what he prescribes for your guidance, or that he does not fully understand the state of your conscience because you did not explain it clearly enough to him.
Such doubts cause obedience to be eluded or postponed and thus frustrate the designs of God in placing you under the direction of a prudent guide.
-Quadrupani.
_________________
From Principles and Practices
Compiled by Rev. J. Hogan of The Catholic Missionary Society
Published by Burns Oates & Washbourne Ltd., Publishers To The Holy See
Nihil Obstat; Eduardus J. Mahoney, S.T.D. Censor deputatus.
Imprimatur; Edm. Can. Surmont, Vicarius generalis.
First printed in 1930
Marriage and Parenthood, The Catholic Ideal - June 18
CHAPTER VI
BETWEEN HUSBAND AND WIFE
[continued from yesterday]
...Nevertheless, a prolonged neglect of the practical side of a husband's love must wear out a wife's affection, and then there is an end of all love, the family life is broken and the strength of society is sapped at its foundations. The husband's practical love of his wife, therefore, his care for her dress, her housekeeping, her health, her pleasures, has consequences reaching much further than would appear at first sight. His affection must be translated into action, else he fails in one of the greatest duties of his manhood.
Thirdly, a husband's love must be exclusive. The Christian dispensation in forbidding polygamy shows how much more it is in conformity with the laws of human nature than the other religions which allow plurality of wives. If there is one instinct which is paramount in woman it is that the love given to her by her husband must be exclusive.
And what the law of nature demands the law of revelation confirms and sanctions. The Christian wife cannot for a moment tolerate the idea which prevails in the Mormon or the Mohammedan social systems.
Even more peremptory is the law of nature against the crime of adultery. Nowhere, however, are these laws of nature more carefully protected than in the Catholic Church. She has had twenty centuries' experience of human nature. She knows quite well that those laws cannot be observed by merely forbidding the grosser sins of adultery or polygamy. One does not fall into those sins suddenly, while leading an otherwise pure and blameless life. The way is prepared by a series of seemingly less harmful sins, the unchaste thought, the unchaste look, the unchaste word. Therefore it is, that in the matter of purity the Church brands as mortal sin even the lesser faults when deliberately committed.
The true Christian husband, then, will not be content with merely guarding against sin. He will strive all he can in the opposite direction. He will avoid even innocent attentions to others which may possibly give displeasure to his wife. He will make it a special study and effort that his wife shall realize that she is the only one who has any attraction for him. If this habit of thought and action be sedulously cultivated it will bear fruit on both sides. The mutual love between husband and wife will be so strong and constant as to leave no room for jealousy, for such love is strong as death, and actually is the death of that jealousy which would be hard as hell.
What has been said of a husband's love applies equally to a wife's love. It must be affectionate, practical, and exclusive. Although these qualities are ordinarily found more pronounced and more natural in the wife than in the husband, yet even the wife cannot afford to leave them to natural impulse. She also must cultivate them, must watch them, must seek out opportunities of giving them free and healthy exercise. There is only a slight difference in their order. Bending to the nature of the man, instead of making her love first affectionate, then practical, then exclusive, she will simply reverse the order, so that her love shall be first exclusive, then practical, and then affectionate.....
[Continued tomorrow]
__________
From Marriage and Parenthood, The Catholic Ideal
By the Rev. Thomas J. Gerrard
Author of "Cords of Adam," "The Wayfarer's Vision," ETC.
Copyright, 1911, by Joseph F. Wagner, New York.
BETWEEN HUSBAND AND WIFE
[continued from yesterday]
...Nevertheless, a prolonged neglect of the practical side of a husband's love must wear out a wife's affection, and then there is an end of all love, the family life is broken and the strength of society is sapped at its foundations. The husband's practical love of his wife, therefore, his care for her dress, her housekeeping, her health, her pleasures, has consequences reaching much further than would appear at first sight. His affection must be translated into action, else he fails in one of the greatest duties of his manhood.
Thirdly, a husband's love must be exclusive. The Christian dispensation in forbidding polygamy shows how much more it is in conformity with the laws of human nature than the other religions which allow plurality of wives. If there is one instinct which is paramount in woman it is that the love given to her by her husband must be exclusive.
And what the law of nature demands the law of revelation confirms and sanctions. The Christian wife cannot for a moment tolerate the idea which prevails in the Mormon or the Mohammedan social systems.
Even more peremptory is the law of nature against the crime of adultery. Nowhere, however, are these laws of nature more carefully protected than in the Catholic Church. She has had twenty centuries' experience of human nature. She knows quite well that those laws cannot be observed by merely forbidding the grosser sins of adultery or polygamy. One does not fall into those sins suddenly, while leading an otherwise pure and blameless life. The way is prepared by a series of seemingly less harmful sins, the unchaste thought, the unchaste look, the unchaste word. Therefore it is, that in the matter of purity the Church brands as mortal sin even the lesser faults when deliberately committed.
The true Christian husband, then, will not be content with merely guarding against sin. He will strive all he can in the opposite direction. He will avoid even innocent attentions to others which may possibly give displeasure to his wife. He will make it a special study and effort that his wife shall realize that she is the only one who has any attraction for him. If this habit of thought and action be sedulously cultivated it will bear fruit on both sides. The mutual love between husband and wife will be so strong and constant as to leave no room for jealousy, for such love is strong as death, and actually is the death of that jealousy which would be hard as hell.
What has been said of a husband's love applies equally to a wife's love. It must be affectionate, practical, and exclusive. Although these qualities are ordinarily found more pronounced and more natural in the wife than in the husband, yet even the wife cannot afford to leave them to natural impulse. She also must cultivate them, must watch them, must seek out opportunities of giving them free and healthy exercise. There is only a slight difference in their order. Bending to the nature of the man, instead of making her love first affectionate, then practical, then exclusive, she will simply reverse the order, so that her love shall be first exclusive, then practical, and then affectionate.....
[Continued tomorrow]
__________
From Marriage and Parenthood, The Catholic Ideal
By the Rev. Thomas J. Gerrard
Author of "Cords of Adam," "The Wayfarer's Vision," ETC.
Copyright, 1911, by Joseph F. Wagner, New York.
Thursday, June 17, 2010
Gospel for Friday, 11th Week in Ordinary Time
From: Matthew 6:19-23
Trust in God's Fatherly Providence
(Jesus said to His disciples,) [19] "Do not lay up for yourselves treasures on earth, where moth and rust consume and where thieves break in and steal, [20] but lay up for yourselves treasures in Heaven, where neither moth nor rust consumes and where thieves do not break in and steal. [21] For where your treasure is, there will your heart be also.
[22] "The eye is the lamp of the body. So, if your eye is sound, your whole body will be full of light; [23] but if your eye is not sound, your whole body will be full of darkness."
______________________
Commentary:
19-21. The idea here is very clear: man's heart yearns for a treasure which will give him security and happiness. However, every treasure in the form of earthly goods--wealth, property--becomes a constant source of worry, because there is always the risk we will lose it or because the effort to protect it is such a strain.
Against this, Jesus teaches us here that our true treasure lies in good works and an upright life, which will be eternally rewarded by God in Heaven. That indeed is treasure which one never loses, a treasure on which Christ's disciple should put his heart.
Jesus closes the teaching contained in the preceding verses with a kind of refrain (verse 21). He is not saying that people should be unconcerned about earthly things; what He does say is that no created thing can be "the treasure", the ultimate aim, of man. What man should do is make his way to God, sanctify himself and give all glory to God, by making right use of the noble things of the earth: "Whether you eat or drink, or whatever you do, do all to the glory of God" (1 Corinthians 10:31; cf. Colossians 3:17).
22-23. Here is another jewel of Jesus' wisdom teaching. It begins with a sentence which is then immediately explained. The Master uses the simile of the eye as a lamp which provides the body with light. Christian exegesis has seen this "eye", this "lamp", as meaning the motivation behind our behavior. St. Thomas explains it in this way: The eye refers to motive. When a person wants to do something, he first forms an intention: thus, if your intention is sound--simple and clear--that is to say, if it is directed towards God, your whole body, that is, all your actions, will be sound, sincerely directed towards good" (St. Thomas Aquinas, "Commentary on St. Matthew", 6, 22-23).
___________________________
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.
Trust in God's Fatherly Providence
(Jesus said to His disciples,) [19] "Do not lay up for yourselves treasures on earth, where moth and rust consume and where thieves break in and steal, [20] but lay up for yourselves treasures in Heaven, where neither moth nor rust consumes and where thieves do not break in and steal. [21] For where your treasure is, there will your heart be also.
[22] "The eye is the lamp of the body. So, if your eye is sound, your whole body will be full of light; [23] but if your eye is not sound, your whole body will be full of darkness."
______________________
Commentary:
19-21. The idea here is very clear: man's heart yearns for a treasure which will give him security and happiness. However, every treasure in the form of earthly goods--wealth, property--becomes a constant source of worry, because there is always the risk we will lose it or because the effort to protect it is such a strain.
Against this, Jesus teaches us here that our true treasure lies in good works and an upright life, which will be eternally rewarded by God in Heaven. That indeed is treasure which one never loses, a treasure on which Christ's disciple should put his heart.
Jesus closes the teaching contained in the preceding verses with a kind of refrain (verse 21). He is not saying that people should be unconcerned about earthly things; what He does say is that no created thing can be "the treasure", the ultimate aim, of man. What man should do is make his way to God, sanctify himself and give all glory to God, by making right use of the noble things of the earth: "Whether you eat or drink, or whatever you do, do all to the glory of God" (1 Corinthians 10:31; cf. Colossians 3:17).
22-23. Here is another jewel of Jesus' wisdom teaching. It begins with a sentence which is then immediately explained. The Master uses the simile of the eye as a lamp which provides the body with light. Christian exegesis has seen this "eye", this "lamp", as meaning the motivation behind our behavior. St. Thomas explains it in this way: The eye refers to motive. When a person wants to do something, he first forms an intention: thus, if your intention is sound--simple and clear--that is to say, if it is directed towards God, your whole body, that is, all your actions, will be sound, sincerely directed towards good" (St. Thomas Aquinas, "Commentary on St. Matthew", 6, 22-23).
___________________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
Principles and Practices - June 18
The Source of Happiness
The first principle of the Christian faith is to walk in the presence of God; this means to live in the fear of God.
We must ever look towards God and carry Him in our hearts - that is, with the wondering eyes of belief we must marvel at His unending greatness and perfection; we must in thankful love worship His unbounded goodness and wisdom.
This is intercourse with Him, in which nothing hard or unpleasant, nothing bitter or irksome can be found; it means that as often as we look up to Him, we receive new incentives and graces and are refreshed, strengthened, and instructed by Him.
-Von Oer-Bothmer.
_________________
From Principles and Practices
Compiled by Rev. J. Hogan of The Catholic Missionary Society
Published by Burns Oates & Washbourne Ltd., Publishers To The Holy See
Nihil Obstat; Eduardus J. Mahoney, S.T.D. Censor deputatus.
Imprimatur; Edm. Can. Surmont, Vicarius generalis.
First printed in 1930
The first principle of the Christian faith is to walk in the presence of God; this means to live in the fear of God.
We must ever look towards God and carry Him in our hearts - that is, with the wondering eyes of belief we must marvel at His unending greatness and perfection; we must in thankful love worship His unbounded goodness and wisdom.
This is intercourse with Him, in which nothing hard or unpleasant, nothing bitter or irksome can be found; it means that as often as we look up to Him, we receive new incentives and graces and are refreshed, strengthened, and instructed by Him.
-Von Oer-Bothmer.
_________________
From Principles and Practices
Compiled by Rev. J. Hogan of The Catholic Missionary Society
Published by Burns Oates & Washbourne Ltd., Publishers To The Holy See
Nihil Obstat; Eduardus J. Mahoney, S.T.D. Censor deputatus.
Imprimatur; Edm. Can. Surmont, Vicarius generalis.
First printed in 1930
Marriage and Parenthood, The Catholic Ideal - June 17
CHAPTER VI
BETWEEN HUSBAND AND WIFE
[continued from yesterday]
...The lines upon which the cultivation of a husband's love should take place will be decided according to the character and dispositions of the wife. Generally, however, it must have the three qualities of being affectionate, practical, and exclusive.
It must be first of all affectionate. The double affection of a woman for her children and her husband springs from the same affectionate nature. If it is to flourish it must be fed. The need must be satisfied or it will shrivel away.
There is a tendency among men to regard the time of courtship as the time of poetry, and the time of marriage as the time of prose. And there is an axiom among women that they are to expect about half as much affection after marriage as before. It is very sad that it should be so, although it may be excusable. There are far more cares in the married state than in the single, which of their very nature tend to take the poetry out of life. It has been divinely foretold that such shall have trouble in the flesh. But it need not be so bad as it is. Nay, the very cares which tend to lessen the affection ought to be the occasion of its increase. To cultivate such affection requires an active will and a keen intelligence.
The man ought to be a man. That is, he ought not to allow himself to be moved merely by his passions and feelings. He ought to use his intelligence to find out what little acts of sympathy, kindness, interest, and attention affect his wife's feelings toward himself. Then he ought to put forth a strong will in the frequent repetition of such acts. I
t is extremely beautiful when an old Darby and Joan can look back on a married life of say forty years, and tell you with a knowing smile that they have not yet finished courting. They have learnt the secret of cultivating affection, of seizing upon adversity only as an occasion for deeper sympathy, of studying each other's likes and dislikes, of saying the word which gives pleasure, of avoiding the word which gives pain.
Secondly, a husband's love must be practical. Here again it is a question of external attractions against the attraction of the wife at home. Some men there are so absorbed in their business or profession as to regard their wife and home as a mere accident in life. Their business is not, as it were, a means of keeping one's self, wife, and family in comfort, but rather the wife and the family are the means of carrying on the business.
Or, again, the counter attraction may be only low pleasures, the pleasure of company, the pleasure of the club, the pleasure of the public-house. All are violations of the practical love due from husband to wife. Frequently the wife can just tolerate them, provided she gets the affection. But that is only because by nature she has such a strong affection....
[Continued tomorrow]
__________
From Marriage and Parenthood, The Catholic Ideal
By the Rev. Thomas J. Gerrard
Author of "Cords of Adam," "The Wayfarer's Vision," ETC.
Copyright, 1911, by Joseph F. Wagner, New York.
BETWEEN HUSBAND AND WIFE
[continued from yesterday]
...The lines upon which the cultivation of a husband's love should take place will be decided according to the character and dispositions of the wife. Generally, however, it must have the three qualities of being affectionate, practical, and exclusive.
It must be first of all affectionate. The double affection of a woman for her children and her husband springs from the same affectionate nature. If it is to flourish it must be fed. The need must be satisfied or it will shrivel away.
There is a tendency among men to regard the time of courtship as the time of poetry, and the time of marriage as the time of prose. And there is an axiom among women that they are to expect about half as much affection after marriage as before. It is very sad that it should be so, although it may be excusable. There are far more cares in the married state than in the single, which of their very nature tend to take the poetry out of life. It has been divinely foretold that such shall have trouble in the flesh. But it need not be so bad as it is. Nay, the very cares which tend to lessen the affection ought to be the occasion of its increase. To cultivate such affection requires an active will and a keen intelligence.
The man ought to be a man. That is, he ought not to allow himself to be moved merely by his passions and feelings. He ought to use his intelligence to find out what little acts of sympathy, kindness, interest, and attention affect his wife's feelings toward himself. Then he ought to put forth a strong will in the frequent repetition of such acts. I
t is extremely beautiful when an old Darby and Joan can look back on a married life of say forty years, and tell you with a knowing smile that they have not yet finished courting. They have learnt the secret of cultivating affection, of seizing upon adversity only as an occasion for deeper sympathy, of studying each other's likes and dislikes, of saying the word which gives pleasure, of avoiding the word which gives pain.
Secondly, a husband's love must be practical. Here again it is a question of external attractions against the attraction of the wife at home. Some men there are so absorbed in their business or profession as to regard their wife and home as a mere accident in life. Their business is not, as it were, a means of keeping one's self, wife, and family in comfort, but rather the wife and the family are the means of carrying on the business.
Or, again, the counter attraction may be only low pleasures, the pleasure of company, the pleasure of the club, the pleasure of the public-house. All are violations of the practical love due from husband to wife. Frequently the wife can just tolerate them, provided she gets the affection. But that is only because by nature she has such a strong affection....
[Continued tomorrow]
__________
From Marriage and Parenthood, The Catholic Ideal
By the Rev. Thomas J. Gerrard
Author of "Cords of Adam," "The Wayfarer's Vision," ETC.
Copyright, 1911, by Joseph F. Wagner, New York.
Wednesday, June 16, 2010
Gospel for Thursday, 11th Week in Ordinary Time
From: Matthew 6:7-15
An Upright Intention in Almsgiving, Prayer and Fasting (Continuation)
(Jesus said to His disciples:) [7] "And in praying do not heap up empty phrases as the Gentiles do; for they think that they will be heard for their many words. [8] Do not be like them, for your Father knows what you need before you ask Him. [9] Pray then like this:
____________________
Commentary:
7-8. Jesus condemns the superstitious notion that long prayers are needed to attract God's attention. True piety is not so much a matter of the amount of words as of the frequency and the love with which the Christian turns towards God in all the events, great or small, of his day. Vocal prayer is good, and necessary; but the words count only if they express our inner feelings.
9-13. The "Our Father" is, without any doubt, the most commented-on passage in all Sacred Scripture. Numerous great Church writers have left us commentaries full of poetry and wisdom. The early Christians, taught by the precepts of salvation, and following the divine commandment, centered their prayer on this sublime and simple form of words given them by Jesus. And the last Christians, too, will raise their hearts to say the "Our Father" for the last time when they are on the point of being taken to Heaven. In the meantime, from childhood to death, the "Our Father" is a prayer which fills us with hope and consolation. Jesus fully realized how helpful this prayer would be to us. We are grateful to Him for giving it to us, to the Apostles for passing it on to us and, in the case of most Christians, to our mothers for teaching it to us in our infancy. So important is the Lord's Prayer that from apostolic times it has been used, along with the Creed, the Ten Commandments and the Sacraments, as the basis of Christian catechesis. Catechumens were introduced to the life of prayer by the "Our Father", and our catechisms today use it for that purpose.
St. Augustine says that the Lord's Prayer is so perfect that it sums up in a few words everything man needs to ask God for (cf. "Sermon", 56). It is usually seen as being made up of an invocation and seven petitions--three to do with praise of God and four with the needs of men.
9. It is a source of great consolation to be able to call God "our Father"; Jesus, the Son of God, teaches men to invoke God as Father because we are indeed His children, and should feel towards Him in that way.
"The Lord [...] is not a tyrannical master or a rigid and implacable judge; He is our Father. He speaks to us about our lack of generosity, our sins, our mistakes; but He also does so in order to free us from them, to promise us His friendship and His love [...]. A child of God treats the Lord as his Father. He is not obsequious and servile, he is not merely formal and well-mannered; he is completely sincere and trusting" ([St] J. Escriva, "Christ Is Passing By", 64).
"Hallowed by Thy name": in the Bible a person's "name" means the same as the person himself. Here the name of God means God Himself. Why pray that His name be hallowed, sanctified? We do not mean sanctification in the human sense--leaving evil behind and drawing closer to God--for God is Holiness Itself. God, rather, is sanctified when His holiness is acknowledged and honored by His creatures--which is what this first petition of the "Our Father" means (cf. "St. Pius Catechism", IV, 10).
10. "Thy Kingdom come": this brings up again the central idea of the Gospel of Jesus Christ--the coming of the Kingdom. The Kingdom of God is so identical with the life and work of Jesus Christ that the Gospel is referred to now as the Gospel of Jesus Christ, now as the Gospel of the Kingdom (Matthew 9:35). On the notion of the Kingdom of God see the commentary on Matthew 3:2 and 4:17. The coming of the Kingdom of God is the realization of God's plan of salvation in the world. The Kingdom establishes itself in the first place in the core of man's being, raising him up to share in God's own inner life. This elevation has, as it were, two stages--the first, in this life, where it is brought about by grace; the second, definitive stage in eternal life, where man's elevation to the supernatural level is fully completed. We for our part need to respond to God spontaneously, lovingly and trustingly.
"Thy will be done": this third petition expresses two desires. The first is that man identify humbly and unconditionally with God's will--abandonment in the arms of his Father God. The second that the will of God be fulfilled, that man cooperate with it in full freedom. For example, God's will is to be found in the moral aspect of the divine law--but this law is not forced on man. One of the signs of the coming of the Kingdom is man's loving fulfillment of God's will. The second part of the petition, "on earth as it is in Heaven", means that, just as the angels and saints in Heaven are fully at one with God's will, so--we desire--should the same thing obtain on earth.
Our effort to do God's will proves that we are sincere when we say the words, "Thy will be done." For our Lord says, "Not every one who says to Me, `Lord, Lord' shall enter the Kingdom of Heaven, but he who does the will of My Father who is in Heaven." (Matthew 7:21). "Anyone, then, who sincerely repeats this petition, `Fiat voluntas tua', must, at least in intention, have done this already" (St. Teresa of Avila, "Way of Perfection", chapter 36).
11. In making this fourth petition, we are thinking primarily of our needs in this present life. The importance of this petition is that it declares that the material things we need in our lives are good and lawful. It gives a deep religious dimension to the support of life: what Christ's disciple obtains through his own work is also something for which he should implore God--and he should receive it gratefully as a gift from God. God is our support in life: by asking God to support him and by realizing that it is God who is providing this support, the Christian avoids being worried about material needs. Jesus does not want us to pray for wealth or to be attached to material things, but to seek and make sober use of what meets our needs. Hence, in Matthew as well as in Luke (Luke 11:2), there is reference to having enough food for every day. This fourth petition, then, has to do with moderate use of food and material things--far from the extremes of opulence and misery, as God already taught in the Old Testament "Give me neither poverty nor riches; feed me with the food which is needful for me, lest I be full, and deny Thee, and say, `Who is the Lord?' or lest I be poor, and steal, and profane the name of my God" (Proverbs 30:8).
The Fathers of the Church interpreted the bread asked for here not only as material food but also as referring to the Blessed Eucharist, without which our spirit cannot stay alive.
According to the "St. Pius V Catechism" (cf. IV, 13, 21) the Eucharist is called our daily bread because it is offered daily to God in the Holy Mass and because we should worthily receive it, every day if possible, as St. Ambrose advises: "If the bread is daily, why do you take it only once a year [...]? Receive daily what is of benefit to you daily! So live that you may deserve to receive it daily!" ("De Sacramentis", V, 4).
12. "Debts": clearly, here, in the sense of sin. In the Aramaic of Jesus' time the same word was used for offense and debt. In this fifth petition, then, we admit that we are debtors because we have offended God. The Old Testament is full of references to man's sinful condition. Even the "righteous" are sinners. Recognizing our sins is the first step in every conversion to God. It is not a question of recognizing that we have sinned in the past but of confessing our present sinful condition. Awareness of our sinfulness makes us realize our religious need to have recourse to the only One who can cure it. Hence the advantage of praying insistently, using the Lord's Prayer to obtain God's forgiveness time and again.
The second part of this petition is a serious call to forgive our fellow-men, for we cannot dare to ask God to forgive us if we are not ready to forgive others. The Christian needs to realize what this prayer implies: unwillingness to forgive others means that one is condemning oneself (see the notes on Matthew 5:23-24 and 18:21:21-35).
13. "And lead us not into temptation": "We do not ask to be totally exempt from temptation, for human life is one continuous temptation (cf. Job 7:1). What, then, do we pray for in this petition? We pray that the divine assistance may not forsake us, lest having been deceived, or worsted, we should yield to temptation; and that the grace of God may be at hand to succor us when our strength fails, to refresh and invigorate us in our trials" ("St. Pius V Catechism", IV, 15, 14).
In this petition of the "Our Father" we recognize that our human efforts alone do not take us very far in trying to cope with temptation, and that we need to have humble recourse to God, to get the strength we need. For, "God is strong enough to free you from everything and can do you more good than all the devils can do you harm. All that God decrees is that you confide in Him, that you draw near Him, that you trust Him and distrust yourself, and so be helped; and with this help you will defeat whatever hell brings against you. Never lose hold of this firm hope [...] even if the demons are legion and all kinds of severe temptations harass you. Lean upon Him, because if the Lord is not your support and your strength, then you will fall and you will be afraid of everything" (St. John of Avila, "Sermons, 9, First Sunday of Lent").
"But deliver us from evil": in this petition, which, in a way, sums up the previous petitions, we ask the Lord to free us from everything our enemy does to bring us down; we cannot be free of him unless God Himself free us, in response to our prayers.
This sentence can also be translated as "Deliver us from the Evil One", that is to say, the devil, who is in the last analysis the author of all evils to which we are prone.
In making this request we can be sure that our prayer will be heard because Jesus Christ, when He was on the point of leaving this world, prayed to the Father for the salvation of all men: "I do not pray that Thou shouldst take them out of the world, but that Thou shouldst keep them from the evil one" (John 17:15).
14-15. In verses 14 and 15 St. Matthew gives us a sort of commentary of our Lord on the fifth petition of the "Our Father".
A God who forgives is a wonderful God. But if God, who is thrice-holy, has mercy on the sinner, how much more ought we to forgive others--we sinners, who know from our own experience the wretchedness of sin. No one on earth is perfect. Just as God loves us, even though we have defects, and forgives us, we should love others, even though they have defects, and forgive them. If we wait to love people who have no defects, we shall never love anyone. If we wait until others mend their ways or apologize, we will scarcely ever forgive them. But then we ourselves will never be forgiven. "All right: that person has behaved badly towards you. But, haven't you behaved worse towards God?" ([St] J. Escriva, "The Way", 686).
Thus, forgiving those who have offended us makes us like our Father, God: "In loving our enemies there shines forth in us some likeness to God our Father, who, by the death of His Son, ransomed from everlasting perdition and reconciled to Himself the human race, which before was most unfriendly and hostile to Him" ("St. Pius V Catechism", IV, 14, 19).
___________________________
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.
An Upright Intention in Almsgiving, Prayer and Fasting (Continuation)
(Jesus said to His disciples:) [7] "And in praying do not heap up empty phrases as the Gentiles do; for they think that they will be heard for their many words. [8] Do not be like them, for your Father knows what you need before you ask Him. [9] Pray then like this:
Our Father who art in Heaven, hallowed be Thy name. [10] Thy kingdom come, Thy will be done, on earth as it is in Heaven. [11] Give us this day our daily bread; [12] And forgive us our debts, as we also have forgiven our debtors; [13] And lead us not into temptation, but deliver us from evil.[14] For if you forgive men their trespasses, your Heavenly Father also will forgive you; [15] but if you do not forgive men their trespasses, neither will your Father forgive your trespasses."
____________________
Commentary:
7-8. Jesus condemns the superstitious notion that long prayers are needed to attract God's attention. True piety is not so much a matter of the amount of words as of the frequency and the love with which the Christian turns towards God in all the events, great or small, of his day. Vocal prayer is good, and necessary; but the words count only if they express our inner feelings.
9-13. The "Our Father" is, without any doubt, the most commented-on passage in all Sacred Scripture. Numerous great Church writers have left us commentaries full of poetry and wisdom. The early Christians, taught by the precepts of salvation, and following the divine commandment, centered their prayer on this sublime and simple form of words given them by Jesus. And the last Christians, too, will raise their hearts to say the "Our Father" for the last time when they are on the point of being taken to Heaven. In the meantime, from childhood to death, the "Our Father" is a prayer which fills us with hope and consolation. Jesus fully realized how helpful this prayer would be to us. We are grateful to Him for giving it to us, to the Apostles for passing it on to us and, in the case of most Christians, to our mothers for teaching it to us in our infancy. So important is the Lord's Prayer that from apostolic times it has been used, along with the Creed, the Ten Commandments and the Sacraments, as the basis of Christian catechesis. Catechumens were introduced to the life of prayer by the "Our Father", and our catechisms today use it for that purpose.
St. Augustine says that the Lord's Prayer is so perfect that it sums up in a few words everything man needs to ask God for (cf. "Sermon", 56). It is usually seen as being made up of an invocation and seven petitions--three to do with praise of God and four with the needs of men.
9. It is a source of great consolation to be able to call God "our Father"; Jesus, the Son of God, teaches men to invoke God as Father because we are indeed His children, and should feel towards Him in that way.
"The Lord [...] is not a tyrannical master or a rigid and implacable judge; He is our Father. He speaks to us about our lack of generosity, our sins, our mistakes; but He also does so in order to free us from them, to promise us His friendship and His love [...]. A child of God treats the Lord as his Father. He is not obsequious and servile, he is not merely formal and well-mannered; he is completely sincere and trusting" ([St] J. Escriva, "Christ Is Passing By", 64).
"Hallowed by Thy name": in the Bible a person's "name" means the same as the person himself. Here the name of God means God Himself. Why pray that His name be hallowed, sanctified? We do not mean sanctification in the human sense--leaving evil behind and drawing closer to God--for God is Holiness Itself. God, rather, is sanctified when His holiness is acknowledged and honored by His creatures--which is what this first petition of the "Our Father" means (cf. "St. Pius Catechism", IV, 10).
10. "Thy Kingdom come": this brings up again the central idea of the Gospel of Jesus Christ--the coming of the Kingdom. The Kingdom of God is so identical with the life and work of Jesus Christ that the Gospel is referred to now as the Gospel of Jesus Christ, now as the Gospel of the Kingdom (Matthew 9:35). On the notion of the Kingdom of God see the commentary on Matthew 3:2 and 4:17. The coming of the Kingdom of God is the realization of God's plan of salvation in the world. The Kingdom establishes itself in the first place in the core of man's being, raising him up to share in God's own inner life. This elevation has, as it were, two stages--the first, in this life, where it is brought about by grace; the second, definitive stage in eternal life, where man's elevation to the supernatural level is fully completed. We for our part need to respond to God spontaneously, lovingly and trustingly.
"Thy will be done": this third petition expresses two desires. The first is that man identify humbly and unconditionally with God's will--abandonment in the arms of his Father God. The second that the will of God be fulfilled, that man cooperate with it in full freedom. For example, God's will is to be found in the moral aspect of the divine law--but this law is not forced on man. One of the signs of the coming of the Kingdom is man's loving fulfillment of God's will. The second part of the petition, "on earth as it is in Heaven", means that, just as the angels and saints in Heaven are fully at one with God's will, so--we desire--should the same thing obtain on earth.
Our effort to do God's will proves that we are sincere when we say the words, "Thy will be done." For our Lord says, "Not every one who says to Me, `Lord, Lord' shall enter the Kingdom of Heaven, but he who does the will of My Father who is in Heaven." (Matthew 7:21). "Anyone, then, who sincerely repeats this petition, `Fiat voluntas tua', must, at least in intention, have done this already" (St. Teresa of Avila, "Way of Perfection", chapter 36).
11. In making this fourth petition, we are thinking primarily of our needs in this present life. The importance of this petition is that it declares that the material things we need in our lives are good and lawful. It gives a deep religious dimension to the support of life: what Christ's disciple obtains through his own work is also something for which he should implore God--and he should receive it gratefully as a gift from God. God is our support in life: by asking God to support him and by realizing that it is God who is providing this support, the Christian avoids being worried about material needs. Jesus does not want us to pray for wealth or to be attached to material things, but to seek and make sober use of what meets our needs. Hence, in Matthew as well as in Luke (Luke 11:2), there is reference to having enough food for every day. This fourth petition, then, has to do with moderate use of food and material things--far from the extremes of opulence and misery, as God already taught in the Old Testament "Give me neither poverty nor riches; feed me with the food which is needful for me, lest I be full, and deny Thee, and say, `Who is the Lord?' or lest I be poor, and steal, and profane the name of my God" (Proverbs 30:8).
The Fathers of the Church interpreted the bread asked for here not only as material food but also as referring to the Blessed Eucharist, without which our spirit cannot stay alive.
According to the "St. Pius V Catechism" (cf. IV, 13, 21) the Eucharist is called our daily bread because it is offered daily to God in the Holy Mass and because we should worthily receive it, every day if possible, as St. Ambrose advises: "If the bread is daily, why do you take it only once a year [...]? Receive daily what is of benefit to you daily! So live that you may deserve to receive it daily!" ("De Sacramentis", V, 4).
12. "Debts": clearly, here, in the sense of sin. In the Aramaic of Jesus' time the same word was used for offense and debt. In this fifth petition, then, we admit that we are debtors because we have offended God. The Old Testament is full of references to man's sinful condition. Even the "righteous" are sinners. Recognizing our sins is the first step in every conversion to God. It is not a question of recognizing that we have sinned in the past but of confessing our present sinful condition. Awareness of our sinfulness makes us realize our religious need to have recourse to the only One who can cure it. Hence the advantage of praying insistently, using the Lord's Prayer to obtain God's forgiveness time and again.
The second part of this petition is a serious call to forgive our fellow-men, for we cannot dare to ask God to forgive us if we are not ready to forgive others. The Christian needs to realize what this prayer implies: unwillingness to forgive others means that one is condemning oneself (see the notes on Matthew 5:23-24 and 18:21:21-35).
13. "And lead us not into temptation": "We do not ask to be totally exempt from temptation, for human life is one continuous temptation (cf. Job 7:1). What, then, do we pray for in this petition? We pray that the divine assistance may not forsake us, lest having been deceived, or worsted, we should yield to temptation; and that the grace of God may be at hand to succor us when our strength fails, to refresh and invigorate us in our trials" ("St. Pius V Catechism", IV, 15, 14).
In this petition of the "Our Father" we recognize that our human efforts alone do not take us very far in trying to cope with temptation, and that we need to have humble recourse to God, to get the strength we need. For, "God is strong enough to free you from everything and can do you more good than all the devils can do you harm. All that God decrees is that you confide in Him, that you draw near Him, that you trust Him and distrust yourself, and so be helped; and with this help you will defeat whatever hell brings against you. Never lose hold of this firm hope [...] even if the demons are legion and all kinds of severe temptations harass you. Lean upon Him, because if the Lord is not your support and your strength, then you will fall and you will be afraid of everything" (St. John of Avila, "Sermons, 9, First Sunday of Lent").
"But deliver us from evil": in this petition, which, in a way, sums up the previous petitions, we ask the Lord to free us from everything our enemy does to bring us down; we cannot be free of him unless God Himself free us, in response to our prayers.
This sentence can also be translated as "Deliver us from the Evil One", that is to say, the devil, who is in the last analysis the author of all evils to which we are prone.
In making this request we can be sure that our prayer will be heard because Jesus Christ, when He was on the point of leaving this world, prayed to the Father for the salvation of all men: "I do not pray that Thou shouldst take them out of the world, but that Thou shouldst keep them from the evil one" (John 17:15).
14-15. In verses 14 and 15 St. Matthew gives us a sort of commentary of our Lord on the fifth petition of the "Our Father".
A God who forgives is a wonderful God. But if God, who is thrice-holy, has mercy on the sinner, how much more ought we to forgive others--we sinners, who know from our own experience the wretchedness of sin. No one on earth is perfect. Just as God loves us, even though we have defects, and forgives us, we should love others, even though they have defects, and forgive them. If we wait to love people who have no defects, we shall never love anyone. If we wait until others mend their ways or apologize, we will scarcely ever forgive them. But then we ourselves will never be forgiven. "All right: that person has behaved badly towards you. But, haven't you behaved worse towards God?" ([St] J. Escriva, "The Way", 686).
Thus, forgiving those who have offended us makes us like our Father, God: "In loving our enemies there shines forth in us some likeness to God our Father, who, by the death of His Son, ransomed from everlasting perdition and reconciled to Himself the human race, which before was most unfriendly and hostile to Him" ("St. Pius V Catechism", IV, 14, 19).
___________________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
Principles and Practices - June 17
No Greater Danger
For a high-souled man, a priest especially, there is no greater danger than personal ambition, or the desire to possess people and things, attaching them to oneself.
-J. Rickaby, S.J.
_________________
From Principles and Practices
Compiled by Rev. J. Hogan of The Catholic Missionary Society
Published by Burns Oates & Washbourne Ltd., Publishers To The Holy See
Nihil Obstat; Eduardus J. Mahoney, S.T.D. Censor deputatus.
Imprimatur; Edm. Can. Surmont, Vicarius generalis.
First printed in 1930
For a high-souled man, a priest especially, there is no greater danger than personal ambition, or the desire to possess people and things, attaching them to oneself.
-J. Rickaby, S.J.
_________________
From Principles and Practices
Compiled by Rev. J. Hogan of The Catholic Missionary Society
Published by Burns Oates & Washbourne Ltd., Publishers To The Holy See
Nihil Obstat; Eduardus J. Mahoney, S.T.D. Censor deputatus.
Imprimatur; Edm. Can. Surmont, Vicarius generalis.
First printed in 1930
Marriage and Parenthood, The Catholic Ideal - June 16
CHAPTER VI
BETWEEN HUSBAND AND WIFE
[continued from yesterday]
..."Husbands, love your wives."
The Apostle is evidently referring to a neglect on the part of the husbands. He is not talking as if love were to be a one-sided affair. The very nature of love requires that it should be reciprocal, and should exist at least between two persons.
The ideal love requires three persons. In God it is the love of the blessed Trinity. In the religious it is the love of God and of one's neighbor. In the family it is the love of husband, wife, and child.
The love between two is the inchoate and root love which issues in the perfect love between three. The love of the Father and the Son issues in the personal Spirit of love.
A religious must love God before she can love her neighbor. Husband and wife must love each other before they can love their children perfectly. It often happens that a wife who is without a husband's love can take refuge in the love of her children. But she can love her children more when she knows that she possesses also the love of their father.
The nature of man and woman, however, is such that the love of the man toward the woman needs a more careful watching, a more careful cultivation. A woman's love is as a torrent which is always flowing. It has been used even by God as one of the most forceful analogies by which to make men realize His love for mankind. It is of its nature so generous and so constant as to overshadow that other endowment of woman, her intelligence.
The difference, however, between the two faculties, the faculty of loving and the faculty of thinking, is not so great as has been frequently supposed. In our endeavor to emphasize the quality of a woman's love we may not undervalue her intelligence. We must ever remember that woman is essentially a rational being just as man is. She herself is beginning to realize this all the world over. One of the most remarkable phenomena of the age is the movement for the emancipation of women.
While admitting and asserting then the claims of woman's intelligence, we cannot overlook the fact that it is in affairs of the heart that she is the stronger.
On the other hand it is, ordinarily speaking, the lot of the man to be the breadwinner of the family. He it is who must use his brains in the learned professions, in commerce, in the arts, and in the crafts.
There are exceptions. Oftentimes the wife is the brains of the family. Half of the teaching profession consists of women. But the lady doctor, the lady dentist, and the lady professor, usually find it more convenient to retire from their professions whenever they enter the state of matrimony.
And simply because man is the working brains of the family his faculty of loving needs a special culture. He has so many outlets for his attention that if he does not take the greatest care, his love which should be devoted to his wife and family is absorbed in his business or other intellectual pursuit...
[Continued tomorrow]
__________
From Marriage and Parenthood, The Catholic Ideal
By the Rev. Thomas J. Gerrard
Author of "Cords of Adam," "The Wayfarer's Vision," ETC.
Copyright, 1911, by Joseph F. Wagner, New York.
BETWEEN HUSBAND AND WIFE
[continued from yesterday]
..."Husbands, love your wives."
The Apostle is evidently referring to a neglect on the part of the husbands. He is not talking as if love were to be a one-sided affair. The very nature of love requires that it should be reciprocal, and should exist at least between two persons.
The ideal love requires three persons. In God it is the love of the blessed Trinity. In the religious it is the love of God and of one's neighbor. In the family it is the love of husband, wife, and child.
The love between two is the inchoate and root love which issues in the perfect love between three. The love of the Father and the Son issues in the personal Spirit of love.
A religious must love God before she can love her neighbor. Husband and wife must love each other before they can love their children perfectly. It often happens that a wife who is without a husband's love can take refuge in the love of her children. But she can love her children more when she knows that she possesses also the love of their father.
The nature of man and woman, however, is such that the love of the man toward the woman needs a more careful watching, a more careful cultivation. A woman's love is as a torrent which is always flowing. It has been used even by God as one of the most forceful analogies by which to make men realize His love for mankind. It is of its nature so generous and so constant as to overshadow that other endowment of woman, her intelligence.
The difference, however, between the two faculties, the faculty of loving and the faculty of thinking, is not so great as has been frequently supposed. In our endeavor to emphasize the quality of a woman's love we may not undervalue her intelligence. We must ever remember that woman is essentially a rational being just as man is. She herself is beginning to realize this all the world over. One of the most remarkable phenomena of the age is the movement for the emancipation of women.
While admitting and asserting then the claims of woman's intelligence, we cannot overlook the fact that it is in affairs of the heart that she is the stronger.
On the other hand it is, ordinarily speaking, the lot of the man to be the breadwinner of the family. He it is who must use his brains in the learned professions, in commerce, in the arts, and in the crafts.
There are exceptions. Oftentimes the wife is the brains of the family. Half of the teaching profession consists of women. But the lady doctor, the lady dentist, and the lady professor, usually find it more convenient to retire from their professions whenever they enter the state of matrimony.
And simply because man is the working brains of the family his faculty of loving needs a special culture. He has so many outlets for his attention that if he does not take the greatest care, his love which should be devoted to his wife and family is absorbed in his business or other intellectual pursuit...
[Continued tomorrow]
__________
From Marriage and Parenthood, The Catholic Ideal
By the Rev. Thomas J. Gerrard
Author of "Cords of Adam," "The Wayfarer's Vision," ETC.
Copyright, 1911, by Joseph F. Wagner, New York.
Obama praises Catholic Health Association for role in passage of health(Death) care legislation saying...
“I especially want to thank Sr. Carol Keehan”
Rejoicing, the dissenters and heretics continue to subvert the truth with more spin and lies:
More here
Rejoicing, the dissenters and heretics continue to subvert the truth with more spin and lies:
On Monday, the Catholic Health Association (CHA) and its president, Sister Carol Keehan, opened the second day of the association’s annual summit with a video featuring praise from Pres__ent Barack Obama and Sen. Bob Casey Jr. for the organization's support of the healthcare bill signed into law by the pres__ent on March 23...Lest we forget, it was Bishop Lynch who failed to do his duty to help Terri Schiavo...
The video tries to provide, in less than 10 minutes, doctrinal and historic justification to CHA's controversial support of the healthcare bill, despite the opposition of the United States Conference of Catholic Bishops (USCCB)...
The video does not feature any U.S. Catholic bishop or USCCB spokesperson, although the opening Mass for the CHA assembly was presided over by Bishop Robert Lynch of St. Petersburg, Florida....
More here
Tuesday, June 15, 2010
Gospel for Wednesday, 11th Week in Ordinary Time
From: Matthew 6:1-6, 16-18
An Upright Intention in Almsgiving, Prayer and Fasting
(Jesus said to His disciples,) [1] "Beware of practising your piety before men in order to be seen by them; for then you will have no reward from your Father who is in Heaven.
[2] "Thus, when you give alms, sound no trumpet before you, as the hypocrites do in the synagogues and in the streets, that they may be praised by men. Truly, I say to you, they have their reward. [3] But when you give alms, do not let your left hand know what your right hand is doing, [4] so that your alms may be in secret; and your Father who sees in secret will reward you.
[5] "And when you pray, you must not be like the hypocrites; for they love to stand and pray in the synagogues and at the street corners, that they may be seen by men. Truly, I say to you, they have their reward. [6] But when you pray, go into your room and shut the door and pray to your Father who is in secret; and your Father who sees in secret will reward you.
[16] "And when you fast, do not look dismal, like the hypocrites, for they disfigure their faces that their fasting may be seen by men. Truly, I say to you, they have their reward. [17] But when you fast, anoint your head and wash your face, [18] that your fasting may not be seen by men but by your Father who is in secret; and your Father who sees in secret will reward you."
___________________
Commentary:
1-18. "Piety", here, means good works (cf. note on Matthew 5:6). Our Lord is indicating the kind of spirit in which we should do acts of personal piety. Almsgiving, fasting and prayer were the basic forms taken by personal piety among the chosen people--which is why Jesus refers to these three subjects. With complete authority He teaches that true piety must be practised with an upright intention, in the presence of God and without any ostentation. Piety practised in this way implies exercising our faith in God who sees us--and also in the safe knowledge that He will reward those who are sincerely devout.
5-6. Following the teaching of Jesus, the Church has always taught us to pray even when we were infants. By saying "you" (singular) our Lord is stating quite unequivocally the need for personal prayer--relating as child to Father, alone with God.
Public prayer, for which Christ's faithful assemble together, is something necessary and holy; but it should never displace obedience to this clear commandment of our Lord: "When you pray, go into your room and shut the door and pray to your Father".
The Second Vatican Council reminds us of the teaching and practice of the Church in its liturgy, which is "the summit toward which the activity of the Church is directed; it is also the fount from which all her power flows [...]. The spiritual life, however, is not limited solely to participation in the liturgy. The Christian is indeed called to pray with others, but he must also enter into his bedroom to pray to his Father in secret; furthermore, according to the teaching of the Apostle, he must pray without ceasing (1 Thessalonians 5:17)" ("Sacrosanctum Concilium", 10 and 12).
A soul who really puts his Christian faith into practice realizes that he needs frequently to get away and pray alone to his Father, God. Jesus, who gives us this teaching about prayer, practised it during His own life on earth: the holy Gospel reports that He often went apart to pray on His own: "At times He spent the whole night in an intimate conversation with His Father. The Apostles were filled with love when they saw Christ pray" ([St] J. Escriva, "Christ Is Passing By", 119; cf. Matthew 14:23; Mark 1:35; Luke 5:16; etc.). The Apostles followed the Master's example, and so we see Peter going up to the rooftop of the house to pray in private, and receiving a revelation (cf. Acts 10:9-16). "Our life of prayer should also be based on some moments that are dedicated exclusively to our conversation with God, moments of silent dialogue" ("ibid", 119).
16-18. Starting from the traditional practice of fasting, our Lord tells us the spirit in which we should exercise mortification of our senses: we should do so without ostentation, avoiding praise, discreetly; that way Jesus' words will not apply to us: "they have their reward"; it would have been a very bad deal. "The world admires only spectacular sacrifice, because it does not realize the value of sacrifice that is hidden and silent" ([St] J. Escriva, "The Way", 185).
___________________________
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.
An Upright Intention in Almsgiving, Prayer and Fasting
(Jesus said to His disciples,) [1] "Beware of practising your piety before men in order to be seen by them; for then you will have no reward from your Father who is in Heaven.
[2] "Thus, when you give alms, sound no trumpet before you, as the hypocrites do in the synagogues and in the streets, that they may be praised by men. Truly, I say to you, they have their reward. [3] But when you give alms, do not let your left hand know what your right hand is doing, [4] so that your alms may be in secret; and your Father who sees in secret will reward you.
[5] "And when you pray, you must not be like the hypocrites; for they love to stand and pray in the synagogues and at the street corners, that they may be seen by men. Truly, I say to you, they have their reward. [6] But when you pray, go into your room and shut the door and pray to your Father who is in secret; and your Father who sees in secret will reward you.
[16] "And when you fast, do not look dismal, like the hypocrites, for they disfigure their faces that their fasting may be seen by men. Truly, I say to you, they have their reward. [17] But when you fast, anoint your head and wash your face, [18] that your fasting may not be seen by men but by your Father who is in secret; and your Father who sees in secret will reward you."
___________________
Commentary:
1-18. "Piety", here, means good works (cf. note on Matthew 5:6). Our Lord is indicating the kind of spirit in which we should do acts of personal piety. Almsgiving, fasting and prayer were the basic forms taken by personal piety among the chosen people--which is why Jesus refers to these three subjects. With complete authority He teaches that true piety must be practised with an upright intention, in the presence of God and without any ostentation. Piety practised in this way implies exercising our faith in God who sees us--and also in the safe knowledge that He will reward those who are sincerely devout.
5-6. Following the teaching of Jesus, the Church has always taught us to pray even when we were infants. By saying "you" (singular) our Lord is stating quite unequivocally the need for personal prayer--relating as child to Father, alone with God.
Public prayer, for which Christ's faithful assemble together, is something necessary and holy; but it should never displace obedience to this clear commandment of our Lord: "When you pray, go into your room and shut the door and pray to your Father".
The Second Vatican Council reminds us of the teaching and practice of the Church in its liturgy, which is "the summit toward which the activity of the Church is directed; it is also the fount from which all her power flows [...]. The spiritual life, however, is not limited solely to participation in the liturgy. The Christian is indeed called to pray with others, but he must also enter into his bedroom to pray to his Father in secret; furthermore, according to the teaching of the Apostle, he must pray without ceasing (1 Thessalonians 5:17)" ("Sacrosanctum Concilium", 10 and 12).
A soul who really puts his Christian faith into practice realizes that he needs frequently to get away and pray alone to his Father, God. Jesus, who gives us this teaching about prayer, practised it during His own life on earth: the holy Gospel reports that He often went apart to pray on His own: "At times He spent the whole night in an intimate conversation with His Father. The Apostles were filled with love when they saw Christ pray" ([St] J. Escriva, "Christ Is Passing By", 119; cf. Matthew 14:23; Mark 1:35; Luke 5:16; etc.). The Apostles followed the Master's example, and so we see Peter going up to the rooftop of the house to pray in private, and receiving a revelation (cf. Acts 10:9-16). "Our life of prayer should also be based on some moments that are dedicated exclusively to our conversation with God, moments of silent dialogue" ("ibid", 119).
16-18. Starting from the traditional practice of fasting, our Lord tells us the spirit in which we should exercise mortification of our senses: we should do so without ostentation, avoiding praise, discreetly; that way Jesus' words will not apply to us: "they have their reward"; it would have been a very bad deal. "The world admires only spectacular sacrifice, because it does not realize the value of sacrifice that is hidden and silent" ([St] J. Escriva, "The Way", 185).
___________________________
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.
Young Florida woman chooses baby's life over her own
Miami, Fla., Jun 15, 2010 / 07:17 am (CNA).- The story of Benny Abreu, a young woman from the Dominican Republic, has moved Floridians because of her testimony to motherly love. The Florida woman suffered from serious heart problems and preferred to die rather than abort the baby she was carrying....Continued here
Principles and Practices - June 16
Study the Hidden Life
Let us in our love towards the Sacred Heart, endeavour to become more intimately acquainted with its life at Nazareth, so that, charmed with the marvels we shall there discover, we may be filled with desire to act and suffer with the same motives and intentions that led to the actions and sufferings of Jesus, and thus arrive in time at a more just appreciation of the true character and blessed fruits of a life formed on the model of the Hidden Life of Nazareth.
-The Heart of Jesus of Nazareth.
_________________
From Principles and Practices
Compiled by Rev. J. Hogan of The Catholic Missionary Society
Published by Burns Oates & Washbourne Ltd., Publishers To The Holy See
Nihil Obstat; Eduardus J. Mahoney, S.T.D. Censor deputatus.
Imprimatur; Edm. Can. Surmont, Vicarius generalis.
First printed in 1930
Let us in our love towards the Sacred Heart, endeavour to become more intimately acquainted with its life at Nazareth, so that, charmed with the marvels we shall there discover, we may be filled with desire to act and suffer with the same motives and intentions that led to the actions and sufferings of Jesus, and thus arrive in time at a more just appreciation of the true character and blessed fruits of a life formed on the model of the Hidden Life of Nazareth.
-The Heart of Jesus of Nazareth.
_________________
From Principles and Practices
Compiled by Rev. J. Hogan of The Catholic Missionary Society
Published by Burns Oates & Washbourne Ltd., Publishers To The Holy See
Nihil Obstat; Eduardus J. Mahoney, S.T.D. Censor deputatus.
Imprimatur; Edm. Can. Surmont, Vicarius generalis.
First printed in 1930
Marriage and Parenthood, The Catholic Ideal - June 15
CHAPTER VI
BETWEEN HUSBAND AND WIFE
[continued from yesterday]
There is a very old Hindu legend in which the making of the first woman is described in this wise. When the creator Twashtri had made man he gathered together a million contradictory elements, and out of them he made a woman whom he presented to the man. After eight days the man became dissatisfied.
"My lord," he said, "the creature you gave me poisons my existence. She babbles unceasingly, she takes all my time, she grumbles at nothing, and is always ill."
So Twashtri took the woman away. But after another eight days the man became again uneasy.
"My lord," he said, "my life is very solitary since I returned this creature."
So Twashtri gave him the woman back again. This time, however, only three days had gone by when the man came once more to the god.
"My lord," he said, "I do not know how it is, but somehow the woman gives me more annoyance than pleasure. I beg of you to take her away."
But Twashtri would not. "Go and do your best," he said.
"But I cannot live with her," cried the man.
"Neither can you live without her," cried the god.
"Woe is me!" mourned the man, " I can neither live with nor without her."
Since that story was written thousands upon thousands have felt the conflicting experience which the story expresses. The underlying truth is that when man and woman are joined together in matrimony neither of them is perfect. It is their mutual life and constant adjustment of mind and heart, under the influence of matrimonial grace, which is to make them perfect.
Marriage is one of the means of their salvation. Let us refer to St. Paul to see how the grace acts. He touches two sensitive nerves when he says: "Wives, be obedient to your husbands as you should be in the Lord. Husbands, love your wives and be not bitter toward them."
Doubtless the Apostle was writing to correct certain abuses prevalent among the people to whom he wrote. He was not necessarily giving a full and comprehensive description of the marriage ideal. Forgetting this, many people have misunderstood the Apostle's words, especially that portion of them which speaks of the obedience of wives.
How many women there are now who, reading the epistle in the light of present day abuses, "cannot stand that man Paul!" Let our consideration then be confined to these two virtues of conjugal relationship, love and obedience, for it is the failure to appreciate their true nature which issues in multitudes of other evils, affecting not only individual families, but communities, nations, nay, the whole human race...
[Continued tomorrow]
__________
From Marriage and Parenthood, The Catholic Ideal
By the Rev. Thomas J. Gerrard
Author of "Cords of Adam," "The Wayfarer's Vision," ETC.
Copyright, 1911, by Joseph F. Wagner, New York.
BETWEEN HUSBAND AND WIFE
[continued from yesterday]
There is a very old Hindu legend in which the making of the first woman is described in this wise. When the creator Twashtri had made man he gathered together a million contradictory elements, and out of them he made a woman whom he presented to the man. After eight days the man became dissatisfied.
"My lord," he said, "the creature you gave me poisons my existence. She babbles unceasingly, she takes all my time, she grumbles at nothing, and is always ill."
So Twashtri took the woman away. But after another eight days the man became again uneasy.
"My lord," he said, "my life is very solitary since I returned this creature."
So Twashtri gave him the woman back again. This time, however, only three days had gone by when the man came once more to the god.
"My lord," he said, "I do not know how it is, but somehow the woman gives me more annoyance than pleasure. I beg of you to take her away."
But Twashtri would not. "Go and do your best," he said.
"But I cannot live with her," cried the man.
"Neither can you live without her," cried the god.
"Woe is me!" mourned the man, " I can neither live with nor without her."
Since that story was written thousands upon thousands have felt the conflicting experience which the story expresses. The underlying truth is that when man and woman are joined together in matrimony neither of them is perfect. It is their mutual life and constant adjustment of mind and heart, under the influence of matrimonial grace, which is to make them perfect.
Marriage is one of the means of their salvation. Let us refer to St. Paul to see how the grace acts. He touches two sensitive nerves when he says: "Wives, be obedient to your husbands as you should be in the Lord. Husbands, love your wives and be not bitter toward them."
Doubtless the Apostle was writing to correct certain abuses prevalent among the people to whom he wrote. He was not necessarily giving a full and comprehensive description of the marriage ideal. Forgetting this, many people have misunderstood the Apostle's words, especially that portion of them which speaks of the obedience of wives.
How many women there are now who, reading the epistle in the light of present day abuses, "cannot stand that man Paul!" Let our consideration then be confined to these two virtues of conjugal relationship, love and obedience, for it is the failure to appreciate their true nature which issues in multitudes of other evils, affecting not only individual families, but communities, nations, nay, the whole human race...
[Continued tomorrow]
__________
From Marriage and Parenthood, The Catholic Ideal
By the Rev. Thomas J. Gerrard
Author of "Cords of Adam," "The Wayfarer's Vision," ETC.
Copyright, 1911, by Joseph F. Wagner, New York.
Monday, June 14, 2010
Gospel for Tuesday, 11th Week in Ordinary Time
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."
___________________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
Jesus 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."
___________________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
Principles and Practices - June 15
Perfection Through Law
In proportion as we violate any of the laws of our physical, moral, or intellectual nature, we lose some of our freedom of action; in proportion as we know and obey their laws we are free.
Perfect health, and vigour of mind and body depend upon conformity to law. And perfect spiritual liberty, the possession of the power of complete spiritual self-expression and action, depends upon perfect conformity to those laws upon which the spiritual life is based and by which it matures.
-Maturin.
_________________
From Principles and Practices
Compiled by Rev. J. Hogan of The Catholic Missionary Society
Published by Burns Oates & Washbourne Ltd., Publishers To The Holy See
Nihil Obstat; Eduardus J. Mahoney, S.T.D. Censor deputatus.
Imprimatur; Edm. Can. Surmont, Vicarius generalis.
First printed in 1930
In proportion as we violate any of the laws of our physical, moral, or intellectual nature, we lose some of our freedom of action; in proportion as we know and obey their laws we are free.
Perfect health, and vigour of mind and body depend upon conformity to law. And perfect spiritual liberty, the possession of the power of complete spiritual self-expression and action, depends upon perfect conformity to those laws upon which the spiritual life is based and by which it matures.
-Maturin.
_________________
From Principles and Practices
Compiled by Rev. J. Hogan of The Catholic Missionary Society
Published by Burns Oates & Washbourne Ltd., Publishers To The Holy See
Nihil Obstat; Eduardus J. Mahoney, S.T.D. Censor deputatus.
Imprimatur; Edm. Can. Surmont, Vicarius generalis.
First printed in 1930
Marriage and Parenthood, The Catholic Ideal - June 14
CHAPTER V
MIXED MARRIAGES
[continued from yesterday]
...Further, the Church has also a cure for the non-Catholic party. He has already received the Sacrament of baptism and now he receives the Sacrament of matrimony. He is a subject of the Church, albeit a rebellious subject. His rebellious state may be due to no fault of his own, and he may not recognize his rebellious state.
The Church, however, recognizes it and consequently makes a special effort to win him back to her obedience. She places a third condition to a mixed marriage — the Catholic party must strive to bring about the conversion of the non-Catholic.
The condition tends to the perfection of the ideal, tends to the preservation of the faith of the Cathohc partner, tends to the preservation of the faith of the children, tends to the eternal salvation of the non-Catholic partner.
The reasonableness of the condition is evident. Its application, however, seems at first sight to be fraught with considerable difficulty.
How is one to know whether there is any hope of a professing Protestant becoming a Catholic?
Does not the Spirit breathe where He will?
Must the non-Catholic have already entered upon a course of instruction?
The practice of the Church does not require the manifestation of such clear signs as suggested in the last question. But the two conditions concerning the faith of the wife and the children, if generously fulfilled, would seem to go a long way toward fulfilling the third condition.
If the non-Catholic party willingly signs the declaration that his wife may have the free exercise of her religion, and that the children may be brought up Catholics, then that may be deemed suiEcient grounds for hoping that he, too, may some day become a Catholic.
Evidently he is not fighting against the Church. Evidently he has some good will toward it. Presumably he is not resisting grace. Under such conditions one may reasonably hope that the grace of God will some day prove effectual.
We must strive, then, to keep three things well to the front of the Catholic consciousness.
__________
From Marriage and Parenthood, The Catholic Ideal
By the Rev. Thomas J. Gerrard
Author of "Cords of Adam," "The Wayfarer's Vision," ETC.
Copyright, 1911, by Joseph F. Wagner, New York.
MIXED MARRIAGES
[continued from yesterday]
...Further, the Church has also a cure for the non-Catholic party. He has already received the Sacrament of baptism and now he receives the Sacrament of matrimony. He is a subject of the Church, albeit a rebellious subject. His rebellious state may be due to no fault of his own, and he may not recognize his rebellious state.
The Church, however, recognizes it and consequently makes a special effort to win him back to her obedience. She places a third condition to a mixed marriage — the Catholic party must strive to bring about the conversion of the non-Catholic.
The condition tends to the perfection of the ideal, tends to the preservation of the faith of the Cathohc partner, tends to the preservation of the faith of the children, tends to the eternal salvation of the non-Catholic partner.
The reasonableness of the condition is evident. Its application, however, seems at first sight to be fraught with considerable difficulty.
How is one to know whether there is any hope of a professing Protestant becoming a Catholic?
Does not the Spirit breathe where He will?
Must the non-Catholic have already entered upon a course of instruction?
The practice of the Church does not require the manifestation of such clear signs as suggested in the last question. But the two conditions concerning the faith of the wife and the children, if generously fulfilled, would seem to go a long way toward fulfilling the third condition.
If the non-Catholic party willingly signs the declaration that his wife may have the free exercise of her religion, and that the children may be brought up Catholics, then that may be deemed suiEcient grounds for hoping that he, too, may some day become a Catholic.
Evidently he is not fighting against the Church. Evidently he has some good will toward it. Presumably he is not resisting grace. Under such conditions one may reasonably hope that the grace of God will some day prove effectual.
We must strive, then, to keep three things well to the front of the Catholic consciousness.
First, the union of marriage is a great Sacrament, having its ideal likened to the union between the Father and the Son, and to the union between Christ and His Church.[End of Chapter V]
Secondly, mixed marriages are discountenanced by the Church because they spoil God's ideal, because they endanger the faith of the Catholic party, and because they endanger the faith of the children.
Thirdly, they are sometimes tolerated in order to avoid greater evils, and then only on the three conditions that the Catholic shall have free exercise of religion, that all children shall be educated as Catholics, and that there shall be a reasonable hope of the Protestant becoming a Catholic.
__________
From Marriage and Parenthood, The Catholic Ideal
By the Rev. Thomas J. Gerrard
Author of "Cords of Adam," "The Wayfarer's Vision," ETC.
Copyright, 1911, by Joseph F. Wagner, New York.
Sunday, June 13, 2010
Gospel for Monday, 11th Week in Ordinary Time
From: Matthew 5:38-42
Jesus and His Teaching, the Fulfillment of the Law (Continuation)
(Jesus said to His disciples,) [38] "You have heard that it was said, `An eye for an eye and a tooth for a tooth.' [39] But I say to you, Do not resist one who is evil. But if any one strikes you on the right cheek, turn to him the other also; [40] and if any one would sue you and take your coat, let him have your cloak as well; [41] and if any one forces you to go one mile, go with him two miles. [42] Give to him who begs from you, and do not refuse him who would borrow from you."
_________________________
Commentary:
38-42. Among the Semites, from whom the Israelites stemmed, the law of vengeance ruled. It led to interminable strife, and countless crimes. In the early centuries of the chosen people, the law of retaliation was recognized as an ethical advance, socially and legally: no punishment could exceed the crime, and any punitive retaliation was outlawed. In this way, the honor of the clans and families was satisfied, and endless feuds avoided.
As far as New Testament morality is concerned, Jesus establishes a definitive advance: a sense of forgiveness and absence of pride play an essential role. Every legal framework for combating evil in the world, every reasonable defense of personal rights, should be based on this morality. The three last verses refer to mutual charity among the children of the Kingdom, a charity which presupposes and deeply imbues justice.
___________________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
Jesus and His Teaching, the Fulfillment of the Law (Continuation)
(Jesus said to His disciples,) [38] "You have heard that it was said, `An eye for an eye and a tooth for a tooth.' [39] But I say to you, Do not resist one who is evil. But if any one strikes you on the right cheek, turn to him the other also; [40] and if any one would sue you and take your coat, let him have your cloak as well; [41] and if any one forces you to go one mile, go with him two miles. [42] Give to him who begs from you, and do not refuse him who would borrow from you."
_________________________
Commentary:
38-42. Among the Semites, from whom the Israelites stemmed, the law of vengeance ruled. It led to interminable strife, and countless crimes. In the early centuries of the chosen people, the law of retaliation was recognized as an ethical advance, socially and legally: no punishment could exceed the crime, and any punitive retaliation was outlawed. In this way, the honor of the clans and families was satisfied, and endless feuds avoided.
As far as New Testament morality is concerned, Jesus establishes a definitive advance: a sense of forgiveness and absence of pride play an essential role. Every legal framework for combating evil in the world, every reasonable defense of personal rights, should be based on this morality. The three last verses refer to mutual charity among the children of the Kingdom, a charity which presupposes and deeply imbues justice.
___________________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
Principles and Practices - June 14
Through Faults To Virtue
Self-knowledge is clearly necessary for anyone who seeks to have union with the Supreme Light and uncreated Truth, and this the Divine Mercy teaches to the proud and to the presumptuous commonly through their falls; suffering them to fall into some sin, which they thought there was no chance of their doing, so that, gaining in this experimental way of self-knowledge, they may learn to distrust themselves in every respect.
-The Spiritual Combat.
_________________
From Principles and Practices
Compiled by Rev. J. Hogan of The Catholic Missionary Society
Published by Burns Oates & Washbourne Ltd., Publishers To The Holy See
Nihil Obstat; Eduardus J. Mahoney, S.T.D. Censor deputatus.
Imprimatur; Edm. Can. Surmont, Vicarius generalis.
First printed in 1930
Self-knowledge is clearly necessary for anyone who seeks to have union with the Supreme Light and uncreated Truth, and this the Divine Mercy teaches to the proud and to the presumptuous commonly through their falls; suffering them to fall into some sin, which they thought there was no chance of their doing, so that, gaining in this experimental way of self-knowledge, they may learn to distrust themselves in every respect.
-The Spiritual Combat.
_________________
From Principles and Practices
Compiled by Rev. J. Hogan of The Catholic Missionary Society
Published by Burns Oates & Washbourne Ltd., Publishers To The Holy See
Nihil Obstat; Eduardus J. Mahoney, S.T.D. Censor deputatus.
Imprimatur; Edm. Can. Surmont, Vicarius generalis.
First printed in 1930
Marriage and Parenthood, The Catholic Ideal - June 13
CHAPTER V
MIXED MARRIAGES
[continued from yesterday]
...The fostering of mutual love, however, even the most perfect and most spiritual love, is not the chief end of marriage. The chief end of marriage is the begetting, and educating, of children for the kingdom of heaven.
The Church, therefore, in her legislation for mixed marriages has a special care for the children that may be born of them.
The child pertains to the ideal of the great Sacrament. In the mystery of the blessed Trinity it is the united love of the Father and the Son, in the person of the Holy Ghost.
In the mystery of Christ and His Church the one is bridegroom, the other the bride, and they are united for the purpose of bringing forth children for the kingdom of heaven.
So, if the Sacrament of marriage must be true to its mystic types, it must be so ordained as to be an apt principle for the bringing forth and for the educating of children in the Catholic faith.
The faith is so important for the child, that its influence should be felt at the first dawn of reason, and all through those impressionable days of childhood and youth. No demonstration is needed to show that only when both father and mother are united in the faith can those early impressions be efficiently imparted.
A different faith, in either one or the other, must inevitably tell on the character of the child. In the interest then of the offspring the Church looks askance on the mixed marriage.
When, however, she permits it as something less good, and for the sake of avoiding some greater evil, then she places a special condition in favor of the children. The non-Catholic party must explicitly promise that all the children must be brought up in the Catholic religion.
There must be no compromise. Oftentimes the non-Catholic party proposes to meet the Church half way, and suggests that the girls shall follow the mother while the boys follow the father.
And the idea prevails in some quarters that the Church is willing to allow this. Let it be clearly made known that the Church knows nothing of such half measures.
According to her law every child of a mixed marriage must be brought up a Catholic.
The soul of a boy is just as valuable as the soul of a girl, and the soul of a girl is just as valuable as the soul of a boy, for both have been bought with an infinite price.
In their education, therefore, there must be no compromise. All, without exception, must be brought up in the Catholic faith.....
[continued tomorrow]
__________
From Marriage and Parenthood, The Catholic Ideal
By the Rev. Thomas J. Gerrard
Author of "Cords of Adam," "The Wayfarer's Vision," ETC.
Copyright, 1911, by Joseph F. Wagner, New York.
MIXED MARRIAGES
[continued from yesterday]
...The fostering of mutual love, however, even the most perfect and most spiritual love, is not the chief end of marriage. The chief end of marriage is the begetting, and educating, of children for the kingdom of heaven.
The Church, therefore, in her legislation for mixed marriages has a special care for the children that may be born of them.
The child pertains to the ideal of the great Sacrament. In the mystery of the blessed Trinity it is the united love of the Father and the Son, in the person of the Holy Ghost.
In the mystery of Christ and His Church the one is bridegroom, the other the bride, and they are united for the purpose of bringing forth children for the kingdom of heaven.
So, if the Sacrament of marriage must be true to its mystic types, it must be so ordained as to be an apt principle for the bringing forth and for the educating of children in the Catholic faith.
The faith is so important for the child, that its influence should be felt at the first dawn of reason, and all through those impressionable days of childhood and youth. No demonstration is needed to show that only when both father and mother are united in the faith can those early impressions be efficiently imparted.
A different faith, in either one or the other, must inevitably tell on the character of the child. In the interest then of the offspring the Church looks askance on the mixed marriage.
When, however, she permits it as something less good, and for the sake of avoiding some greater evil, then she places a special condition in favor of the children. The non-Catholic party must explicitly promise that all the children must be brought up in the Catholic religion.
There must be no compromise. Oftentimes the non-Catholic party proposes to meet the Church half way, and suggests that the girls shall follow the mother while the boys follow the father.
And the idea prevails in some quarters that the Church is willing to allow this. Let it be clearly made known that the Church knows nothing of such half measures.
According to her law every child of a mixed marriage must be brought up a Catholic.
The soul of a boy is just as valuable as the soul of a girl, and the soul of a girl is just as valuable as the soul of a boy, for both have been bought with an infinite price.
In their education, therefore, there must be no compromise. All, without exception, must be brought up in the Catholic faith.....
[continued tomorrow]
__________
From Marriage and Parenthood, The Catholic Ideal
By the Rev. Thomas J. Gerrard
Author of "Cords of Adam," "The Wayfarer's Vision," ETC.
Copyright, 1911, by Joseph F. Wagner, New York.
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