From: Luke 10:1-12, 17-20
The Mission of the Seventy Disciples
[1] After this the Lord appointed seventy others, and sent them on ahead of Him, two by two, into every town and place where He Himself was about to come. [2] And He said to them, "The harvest is plentiful, but the laborers are few; pray therefore the Lord of the harvest to send out laborers into His harvest. [3] Go your way; behold, I send you out as lambs in the midst of wolves. [4] Carry no purse, no bag, no sandals; and salute no one on the road. [5] Whatever house you enter, first say, 'Peace be to this house!' [6] And if a son of peace is there, your peace shall rest upon him; but if not, it shall return to you. [7] And remain in the same house, eating and drinking what they provide, for the laborer deserves his wages; do not go from house to house. [8] Whenever you enter a town and they receive you, eat what is set before you; [9] heal the sick in it and say to them, "The Kingdom of God has come near to you.' [10] But whenever you enter a town and they do not receive you, go into its streets and say, [11] 'Even the dust of your town that clings to our feet, we wipe off against you; nevertheless know this, that the Kingdom of God has come near.' [12] I tell you, it shall be more tolerable on that day for Sodom than for that town."
The Seventy Return From Their Mission
[17] The seventy returned with joy, saying, "Lord, even the demons are subject to us in Your name!" [18] And He (Jesus) said to them, "I saw Satan fall like lightning from Heaven. [19] Behold, I have given you authority to tread upon serpents and scorpions, and over all the power of the enemy; and nothing shall hurt you. [20] Nevertheless do not rejoice in this, that the spirits are subject to you; but rejoice that your names are written in Heaven."
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Commentary:
1-12. Those who followed our Lord and received a calling from Him (cf. Luke 9:5762) included many other disciples in addition to the Twelve (cf. Mark 2:15). We do not know who most of them were; but undoubtedly some of them were with Him all along, from when Jesus was baptized by John up to the time of His ascension --for example, Joseph called Barrabas, and Matthias (cf. Acts 1:21-26). We can also include Cleopas and his companion, whom the risen Christ appeared to on the road to Emmaus (cf. Luke 24:13-35).
From among these disciples, our Lord chooses seventy-two for a special assignment. Of them, as of the Apostles (cf. Luke 9:1-5), He demands total detachment and complete abandonment to divine providence.
>From Baptism onwards every Christian is called by Christ to perform a mission. Therefore, the Church, in our Lord's name, "makes to all the laity an earnest appeal in the Lord to give a willing, noble and enthusiastic response to the voice of Christ, who at this hour is summoning them more pressingly, and to the urging of the Holy Spirit. The younger generation should feel this call to be addressed in a special way to themselves; they should welcome it eagerly and generously. It is the Lord Himself, by this Council, who is once more inviting all the laity to unite themselves to Him ever more intimately, to consider His interests as their own (cf. Philippians 2:5), and to join in His mission as Savior. It is the Lord who is again sending them into every town and every place where He Himself is to come (cf. Luke 10:1). He sends them on the Church's apostolate, an apostolate that is one yet has different forms and methods, an apostolate that must all the time be adapting itself to the needs of the moment; He sends them on an apostolate where they are to show themselves His cooperators, doing their full share continually in the work of the Lord, knowing that in the Lord their labor cannot be lost (cf. 1 Corinthians 15:58)" (Vatican II, "Apostolicam Actuositatem", 33).
3-4. Christ wants to instill apostolic daring into His disciples; this is why He says, "I send you out", which leads St. John Chrysostom to comment: "This suffices to give us encouragement, to give us confidence and to ensure that we are not afraid of our assailants" ("Hom. on St. Matthew", 33). The Apostles' and disciples' boldness stemmed from their firm conviction that they were on a God-given mission: they acted, as Peter the Apostle confidently explained to the Sanhedrin, in the name of Jesus Christ of Nazareth, "for there is no other name under heaven by which we must be saved" (Acts 4:12).
"And the Lord goes on," St. Gregory the Great adds, "Carry no purse, no bag, no sandals; and salute no one on the road.' Such should be the confidence the preacher places in God that even if he is not provided with the necessities of life, he is convinced that they will come his way. This will ensure that worry about providing temporal things for himself does not distract him from providing others with eternal things" ("In Evangelia Homiliae", 17). Apostolate calls for generous selfsurrender which leads to detachment; therefore, Peter, following our Lord's commandment, when the beggar at the Beautiful Gate asked him for alms (Acts 3:23), said, "I have no silver or gold" ("ibid.", 3:6), "not so as to glory in his poverty", St. Ambrose points out, "but to obey the Lord's command. It is as if he were saying, 'You see in me a disciple of Christ, and you ask me for gold? He gave us something much more valuable than gold, the power to act in His name. I do not have what Christ did not give me, but I do have what He did give me: In the name of Jesus Christ, arise and walk' (cf. Acts 3:6)" ("Expositio Evangelii Sec. Lucam, in loc".). Apostolate, therefore, demands detachment from material things and it also requires us to be always available, for there is an urgency about apostolic work.
"And salute no one on the road": "How can it be", St. Ambrose asks himself, "that the Lord wishes to get rid of a custom so full of kindness? Notice, however, that He does not just say, 'Do not salute anyone', but adds, 'on the road.' And there is a reason for this.
"He also commanded Elisha not to salute anyone he met, when He sent him to lay his staff on the body of the dead child (2 Kings 4:29): He gave him this order so as to get him to do this task without delay and effect the raising of the child, and not waste time by stopping to talk to any passerby he met. Therefore, there is no question of omitting good manners to greet others; it is a matter of removing a possible obstacle in the way of service; when God commands, human considerations should be set aside, at least for the time being. To greet a person is a good thing, but it is better to carry out a divine instruction which could easily be frustrated by a delay ("ibid.").
6. Everyone is "a son of peace" who is disposed to accept the teaching of the Gospel which brings with it God's peace. Our Lord's recommendation to His disciples to proclaim peace should be a constant feature of all the apostolic action of Christians: "Christian apostolate is not a political program or a cultural alternative. It implies the spreading of good, 'infecting' others with a desire to love, sowing peace and joy" (St. J. Escriva, "Christ Is Passing By", 124).
Feeling peace in our soul and in our surroundings is an unmistakable sign that God is with us, and a fruit of the Holy Spirit (cf. Galatians 5:22): "Get rid of these scruples that deprive you of peace. What takes away your peace of soul cannot come from God. When God comes to you, you will feel the truth of those greetings: My peace I give to you..., peace I leave you..., peace be with you..., and you will feel it even in the midst of troubles" (St. J. Escriva, "The Way", 258).
7. Our Lord clearly considered poverty and detachment a key feature in an apostle. But He was aware of His disciples' material needs and therefore stated the principle that apostolic ministry deserves its recompense. Vatican II reminds us that we all have an obligation to contribute to the sustenance of those who generously devote themselves to the service of the Church: "Completely devoted as they are to the service of God in the fulfillment of the office entrusted to them, priests are entitled to receive a just remuneration. For 'the laborer deserves his wages' (Luke 10:7), and 'the Lord commanded that they who proclaim the Gospel should get their living by the Gospel' (1 Corinthians 9:14). For this reason, insofar as provision is not made from some other source for the just remuneration of priests, the faithful are bound by a real obligation of seeing to it that the necessary provision for a decent and fitting livelihood for the priests are available" (Vatican II, "Presbyterorum Ordinis", 20).
20. Our Lord corrects His disciples, making them see that the right reason for rejoicing lies in hope of reaching Heaven, not in the power to do miracles which He gave them for their mission. As He said on another occasion, "On that day many will say to Me, 'Lord, Lord, did we not prophesy in Your name, and cast our demons in Your name, and do many mighty works in Your name?' And then will I declare to them, 'I never knew you; depart from Me, you evildoers'" (Matthew 7: 22-23). In other words, in the eyes of God doing His holy will at all times is more important than working miracles.
_________________
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, and by Scepter Publishers in the United States. We encourage readers to purchase
The Navarre Bible for personal study. See Scepter Publishers for details.
Saturday, July 03, 2010
Happy Independence Day - Some Quotes to Ponder
This is a re-post from last year - and it's even more applicable today:
Below are some quotes worth reading as our country is being attacked from within and de-Christianization, with its inherent demoralizing effects, is standard operating procedure by an out-of-control federal government which has become tyranical and dictatorial in scope and action:
You may want to re-read our American Founding Documents. This is, after all, why we celebrate today.
Please reflect on what this day truly means and ponder if, were you in the same situation, would you risk life, liberty, and property (as did our Founding Fathers) to oppose and revolt against the heavy hand of tyranny?
May God bless you and our country! And please pray for our military - past, present and future!
Below are some quotes worth reading as our country is being attacked from within and de-Christianization, with its inherent demoralizing effects, is standard operating procedure by an out-of-control federal government which has become tyranical and dictatorial in scope and action:
"It cannot be emphasized too strongly or too often that this great nation was founded, not by religionists, but by Christians; not on religions, but on the Gospel of Jesus Christ. For this very reason peoples of other faiths have been afforded asylum, prosperity, and freedom of worship here."May you have a most happy and blessed Independence Day!
--Patrick Henry, The Trumpet Voice of Freedom: Patrick Henry of Virginia, p. iii.
"Resistance to tyranny becomes the Christian and social duty of each individual....Continue steadfast and, with a proper sense of your dependence on God, nobly defend those rights which heaven gave, and no man ought to take from us."
--John Hancock, History of the United States of America, Vol. II, p. 229.
He that would make his own liberty secure, must guard even his enemy from opposition; for if he violates this duty he establishes a precedent that will reach himself.
--Thomas Paine
"The general principles on which the fathers achieved independence were the general principles of Christianity. I will avow that I then believed, and now believe, that those general principles of Christianity are as eternal and immutable as the existence and attributes of God."
--Adams wrote this on June 28, 1813, in a letter to Thomas Jefferson.
"God who gave us life gave us liberty. And can the liberties of a nation be thought secure when we have removed their only firm basis, a conviction in the minds of the people that these liberties are of the Gift of God? That they are not to be violated but with His wrath? Indeed, I tremble for my country when I reflect that God is just; that His justice cannot sleep forever; That a revolution of the wheel of fortune, a change of situation, is among possible events; that it may become probable by Supernatural influence! The Almighty has no attribute which can take side with us in that event."
--Thomas Jefferson, Notes on the State of Virginia, Query XVIII, p. 237.
"While we are zealously performing the duties of good citizens and soldiers, we certainly ought not to be inattentive to the higher duties of religion. To the distinguished character of Patriot, it should be our highest glory to add the more distinguished character of Christian."
--George Washington, The Writings of Washington, pp. 342-343.
"The Gospel of Jesus Christ prescribes the wisest rules for just conduct in every situation of life. Happy they who are enabled to obey them in all situations!"
--Benjamin Rush, The Autobiography of Benjamin Rush, pp. 165-166.
"Christianity is the only true and perfect religion, and that in proportion as mankind adopts its principles and obeys its precepts, they will be wise and happy."
--Benjamin Rush, Essays, Literary, Moral, and Philosophical, published in 1798.
"I have lived, Sir, a long time, and the longer I live, the more convincing proofs I see of this truth--that God Governs the affairs of men. And if a sparrow cannot fall to the ground without His notice, is it probable that an empire can rise without His aid?"
--Ben Franklin, Congressional Congress, 1787
You may want to re-read our American Founding Documents. This is, after all, why we celebrate today.
Please reflect on what this day truly means and ponder if, were you in the same situation, would you risk life, liberty, and property (as did our Founding Fathers) to oppose and revolt against the heavy hand of tyranny?
May God bless you and our country! And please pray for our military - past, present and future!
Principles and Practices - July 4
The Soul's Detachment
My soul is so detached, so denuded, lonely, so estranged from all created things, in heaven and earth; it has become so recollected in Thee, that nothing whatever can come within sight of that most intimate joy which I have in Thee.
That is, there is nothing whatever that can cause me pleasure with its sweetness, or disgust with its vileness, for my soul is so far removed from all such things, absorbed in such profound delight in Thee, that nothing can behold me.
-St. John of the Cross.
_________________
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
My soul is so detached, so denuded, lonely, so estranged from all created things, in heaven and earth; it has become so recollected in Thee, that nothing whatever can come within sight of that most intimate joy which I have in Thee.
That is, there is nothing whatever that can cause me pleasure with its sweetness, or disgust with its vileness, for my soul is so far removed from all such things, absorbed in such profound delight in Thee, that nothing can behold me.
-St. John of the Cross.
_________________
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 - July 3
CHAPTER IX
THE BLESSINGS OF MANY CHILDREN
[continued from yesterday]
When man and woman were first joined together in holy matrimony, a divine command was given unto them to increase and multiply and to replenish the earth. Adam alone was lonely, and lonely in more senses than one. Eve was given him to be his companion, not merely, however, for the sake of companionship, but also for the benefit of the race of which he was to be the father. She was to be the co-principle with him for the procreation of the great human family. She was to be his help in domestic life and also his help in the life of the race. The whole earth was to be replenished by their offspring.
This was one of the first and most peremptory laws of nature. And being such a fundamental law it has persevered until now, and must persevere until this world is exhausted, until there is no more use for the law, until we are safe in heaven, where we shall be as the angels, neither giving nor taking in marriage.
This natural law, moreover, has in the meantime been fortified by additional sanctions. The natural law is a reflection of the divine Mind. The new sanctions, therefore, do not alter, but emphasize the original law. Throughout the Jewish dispensation, therefore, we find that fruitfulness in child-bearing was ever regarded as a sign of divine predilection, as a fulfilment of God's promises of prosperity. And as fruitfulness was looked upon as a special sign of God's favor, so was barrenness looked upon as a sign of God's displeasure or forgetfulness.
Further, when the contract of marriage was raised by Christ to the dignity of a Sacrament, this same end of marriage remained as the chief, the procreation of children; but at the same time it was raised to a higher plane, the procreation of children both for this world and for the next. The mother who had done her duty in this matter had fulfilled her highest destiny. By bringing many children into the world, by bringing them into the Church through Baptism, by bringing them to their final salvation through her good example and zeal for Christian education, she had saved her own soul. "She shall be saved, however, through child-bearing, if she shall persevere in faith and love and holiness and sobriety."
Seeing then that this frultfulness is according to God's will, it must be rewarded with God's blessing. And, indeed, it is first a blessing to the family, secondly a blessing to the State, and eventually a blessing to heaven itself.....
[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.
THE BLESSINGS OF MANY CHILDREN
[continued from yesterday]
When man and woman were first joined together in holy matrimony, a divine command was given unto them to increase and multiply and to replenish the earth. Adam alone was lonely, and lonely in more senses than one. Eve was given him to be his companion, not merely, however, for the sake of companionship, but also for the benefit of the race of which he was to be the father. She was to be the co-principle with him for the procreation of the great human family. She was to be his help in domestic life and also his help in the life of the race. The whole earth was to be replenished by their offspring.
This was one of the first and most peremptory laws of nature. And being such a fundamental law it has persevered until now, and must persevere until this world is exhausted, until there is no more use for the law, until we are safe in heaven, where we shall be as the angels, neither giving nor taking in marriage.
This natural law, moreover, has in the meantime been fortified by additional sanctions. The natural law is a reflection of the divine Mind. The new sanctions, therefore, do not alter, but emphasize the original law. Throughout the Jewish dispensation, therefore, we find that fruitfulness in child-bearing was ever regarded as a sign of divine predilection, as a fulfilment of God's promises of prosperity. And as fruitfulness was looked upon as a special sign of God's favor, so was barrenness looked upon as a sign of God's displeasure or forgetfulness.
Further, when the contract of marriage was raised by Christ to the dignity of a Sacrament, this same end of marriage remained as the chief, the procreation of children; but at the same time it was raised to a higher plane, the procreation of children both for this world and for the next. The mother who had done her duty in this matter had fulfilled her highest destiny. By bringing many children into the world, by bringing them into the Church through Baptism, by bringing them to their final salvation through her good example and zeal for Christian education, she had saved her own soul. "She shall be saved, however, through child-bearing, if she shall persevere in faith and love and holiness and sobriety."
Seeing then that this frultfulness is according to God's will, it must be rewarded with God's blessing. And, indeed, it is first a blessing to the family, secondly a blessing to the State, and eventually a blessing to heaven itself.....
[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.
The Americans Who Risked Everything (Re-post)
This is well worth reading today as well as the Declaration of Independence...
"OUR LIVES, OUR FORTUNES, OUR SACRED HONOR"
It was a glorious morning. The sun was shining and the wind was from the southeast. Up especially early, a tall, bony, redheaded young Virginian found time to buy a new thermometer, for which he paid three pounds, fifteen shillings. He also bought gloves for Martha, his wife, who was ill at home.
Thomas Jefferson arrived early at the statehouse. The temperature was 72 and the horseflies weren't nearly so bad at that hour....
Friday, July 02, 2010
Gospel for July 3, Feast: St. Thomas, Apostle
From: John 20:24-29
Jesus Appears to the Disciples (Continuation)
[24] Now Thomas, one of the Twelve, called the Twin, was not with them when Jesus came. [25] So the other disciples told him, "We have seen the Lord." But he said to them, "Unless I see in His hands the print of the nails, and place my finger in the mark of the nails, and place my hand in His side, I will not believe."
[26] Eight days later, His disciples were again in the house, and Thomas was with them. The doors were shut, but Jesus came and stood among them, and said, "Peace be with you." [27] Then He said to Thomas, "Put your finger here, and see My hands; and put out your hand, and place it in My side; do not be faithless, but believing." [28] Thomas answered Him, "My Lord and my God!" [29] Jesus said to him, "Have you believed because you have seen Me? Blessed are those who have not seen and yet believe."
_________________________
Commentary:
24-28. Thomas' doubting moves our Lord to give him special proof that His risen body is quite real. By so doing He bolsters the faith of those who would later on find faith in Him. "Surely you do not think", [Pope] St. Gregory the Great comments, "that is was a pure accident that the chosen disciple was missing; who on his return was told about the appearance and on hearing about it doubted; doubting, so that he might touch and believe by touching? It was not an accident; God arranged that it should happen. His clemency acted in this wonderful way so that through the doubting disciple touching the wounds in His Master's body, our own wounds of incredulity might be healed. [...] And so the disciple, doubting and touching, was changed into a witness of the truth of the Resurrection" ("In Evangelia Homiliae", 26, 7).
Thomas' reply is not simply an exclamation: it is an assertion, an admirable act of faith in the divinity of Christ: "My Lord and my God!" These words are an ejaculatory prayer often used by Christians, especially as an act of faith in the real presence of Christ in the Blessed Eucharist.
29. [Pope] St. Gregory the Great explains these words of our Lord as follows: "By St. Paul saying `faith is the assurance of things hoped for, the conviction of things unseen' (Hebrews 11:1), it becomes clear that faith has to do with things which are not seen, for those which are seen are no longer the object of faith, but rather of experience. Well then, why is Thomas told, when he saw and touched, `Because you have seen, you have believed?' Because he saw one thing, and believed another. It is certain that mortal man cannot see divinity; therefore, he saw the man and recognized Him as God, saying, `My Lord and my God.' In conclusion: seeing, he believed, because contemplating that real man he exclaimed that He was God, whom he could not see" ("In Evangelia Homiliae", 27, 8).
Like everyone else Thomas needed the grace of God to believe, but in addition to this grace he was given an exceptional proof; his faith would have had more merit had he accepted the testimony of the other Apostles. Revealed truths are normally transmitted by word, by the testimony of other people who, sent by Christ and aided by the Holy Spirit, preach the deposit of faith (cf. Mark 16:15-16). "So faith comes from what is heard, and what is heard comes from the preaching of Christ" (Romans 10:17). The preaching of the Gospel, therefore, carries with it sufficient guarantees of credibility, and by accepting that preaching man "offers the full submission of his intellect and will to God who reveals, willingly assenting to the revelation given" (Vatican II, "Dei Verbum", 5).
"What follows pleases us greatly: `Blessed are those who have not seen and yet believe.' For undoubtedly it is we who are meant, who confess with our soul Him whom we have not seen in the flesh. It refers to us, provided we live in accordance with the faith, for only he truly believes who practices what the believes" ("In Evangelia Homiliae", 26, 9).
___________________________
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 Appears to the Disciples (Continuation)
[24] Now Thomas, one of the Twelve, called the Twin, was not with them when Jesus came. [25] So the other disciples told him, "We have seen the Lord." But he said to them, "Unless I see in His hands the print of the nails, and place my finger in the mark of the nails, and place my hand in His side, I will not believe."
[26] Eight days later, His disciples were again in the house, and Thomas was with them. The doors were shut, but Jesus came and stood among them, and said, "Peace be with you." [27] Then He said to Thomas, "Put your finger here, and see My hands; and put out your hand, and place it in My side; do not be faithless, but believing." [28] Thomas answered Him, "My Lord and my God!" [29] Jesus said to him, "Have you believed because you have seen Me? Blessed are those who have not seen and yet believe."
_________________________
Commentary:
24-28. Thomas' doubting moves our Lord to give him special proof that His risen body is quite real. By so doing He bolsters the faith of those who would later on find faith in Him. "Surely you do not think", [Pope] St. Gregory the Great comments, "that is was a pure accident that the chosen disciple was missing; who on his return was told about the appearance and on hearing about it doubted; doubting, so that he might touch and believe by touching? It was not an accident; God arranged that it should happen. His clemency acted in this wonderful way so that through the doubting disciple touching the wounds in His Master's body, our own wounds of incredulity might be healed. [...] And so the disciple, doubting and touching, was changed into a witness of the truth of the Resurrection" ("In Evangelia Homiliae", 26, 7).
Thomas' reply is not simply an exclamation: it is an assertion, an admirable act of faith in the divinity of Christ: "My Lord and my God!" These words are an ejaculatory prayer often used by Christians, especially as an act of faith in the real presence of Christ in the Blessed Eucharist.
29. [Pope] St. Gregory the Great explains these words of our Lord as follows: "By St. Paul saying `faith is the assurance of things hoped for, the conviction of things unseen' (Hebrews 11:1), it becomes clear that faith has to do with things which are not seen, for those which are seen are no longer the object of faith, but rather of experience. Well then, why is Thomas told, when he saw and touched, `Because you have seen, you have believed?' Because he saw one thing, and believed another. It is certain that mortal man cannot see divinity; therefore, he saw the man and recognized Him as God, saying, `My Lord and my God.' In conclusion: seeing, he believed, because contemplating that real man he exclaimed that He was God, whom he could not see" ("In Evangelia Homiliae", 27, 8).
Like everyone else Thomas needed the grace of God to believe, but in addition to this grace he was given an exceptional proof; his faith would have had more merit had he accepted the testimony of the other Apostles. Revealed truths are normally transmitted by word, by the testimony of other people who, sent by Christ and aided by the Holy Spirit, preach the deposit of faith (cf. Mark 16:15-16). "So faith comes from what is heard, and what is heard comes from the preaching of Christ" (Romans 10:17). The preaching of the Gospel, therefore, carries with it sufficient guarantees of credibility, and by accepting that preaching man "offers the full submission of his intellect and will to God who reveals, willingly assenting to the revelation given" (Vatican II, "Dei Verbum", 5).
"What follows pleases us greatly: `Blessed are those who have not seen and yet believe.' For undoubtedly it is we who are meant, who confess with our soul Him whom we have not seen in the flesh. It refers to us, provided we live in accordance with the faith, for only he truly believes who practices what the believes" ("In Evangelia Homiliae", 26, 9).
___________________________
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 - July 3
One With And In
Such is our union with Christ that we, and all Christians, are one not only with Christ, but in Christ.
We belong to Christ.
We are one in Christ Jesus: we are of Christ.
Thus is the 'mystical Body' constituted: Christ and Christians form one sole moral person, one sole living organism.
-Dupperay-Burke.
_________________
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
Such is our union with Christ that we, and all Christians, are one not only with Christ, but in Christ.
We belong to Christ.
We are one in Christ Jesus: we are of Christ.
Thus is the 'mystical Body' constituted: Christ and Christians form one sole moral person, one sole living organism.
-Dupperay-Burke.
_________________
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 - July 2
CHAPTER VIII
BEFORE AND AFTER CHILDBIRTH
[continued from yesterday]
...Whilst allowing this liberty of substitute, the Church points to the law of nature as the more perfect ideal, and as tending more to the welfare of the child and the happiness of the family. Nay, she ennobles the law of nature by setting before the world that type of mother of whose Child it was said: "Blessed is the womb that bore thee and the breasts that gave thee suck." Any suggestion of substitution in this case is simply unthinkable.
And if it were not beneath the dignity of such a mother to accept the full burden of her office, so it should not be beneath the dignity of the dames of a worldly society. It should rather be their glory to set the example to their poorer sisters. The poor nurse, who is taken away from her own child, has all the dignity and feelings of motherhood equally with the richest woman in the land.
Not on this point only, but on every other that pertains to the care of the child, born or unborn, the mother's mind is raised and her heart enkindled by the Catholic ideal. This ideal is realized in Mary, the Mother of God. The Protestant consciousness has never become reconciled to the title, and consequently has never learnt the lesson which it teaches to the whole Catholic motherhood.
When the eternal God took flesh in the womb of the Virgin, and deigned to be the object of a mother's tender nursing, care, and affection, then was motherhood raised to its highest grade of splendor and magnificence, then was the law of nature made perfect by the law of grace. A real perfect Mother of flesh and blood was given to the mothers of the world to show them the glory of their state. She was instrumental to the forming of the Incarnate Christ; they are to be instrumental to the forming of the Mystic Christ.
__________
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.
BEFORE AND AFTER CHILDBIRTH
[continued from yesterday]
...Whilst allowing this liberty of substitute, the Church points to the law of nature as the more perfect ideal, and as tending more to the welfare of the child and the happiness of the family. Nay, she ennobles the law of nature by setting before the world that type of mother of whose Child it was said: "Blessed is the womb that bore thee and the breasts that gave thee suck." Any suggestion of substitution in this case is simply unthinkable.
And if it were not beneath the dignity of such a mother to accept the full burden of her office, so it should not be beneath the dignity of the dames of a worldly society. It should rather be their glory to set the example to their poorer sisters. The poor nurse, who is taken away from her own child, has all the dignity and feelings of motherhood equally with the richest woman in the land.
Not on this point only, but on every other that pertains to the care of the child, born or unborn, the mother's mind is raised and her heart enkindled by the Catholic ideal. This ideal is realized in Mary, the Mother of God. The Protestant consciousness has never become reconciled to the title, and consequently has never learnt the lesson which it teaches to the whole Catholic motherhood.
When the eternal God took flesh in the womb of the Virgin, and deigned to be the object of a mother's tender nursing, care, and affection, then was motherhood raised to its highest grade of splendor and magnificence, then was the law of nature made perfect by the law of grace. A real perfect Mother of flesh and blood was given to the mothers of the world to show them the glory of their state. She was instrumental to the forming of the Incarnate Christ; they are to be instrumental to the forming of the Mystic Christ.
"But, every day that goes[End of Chapter VIII]
Before the gazer, new Madonnas rise.
What matter, if the cheek show not the rose,
Nor look divine is there, nor queenly grace?
The mother's glory lights the homely face.
_ _ _ _ _
Oh, sainted love: oh, precious sacrifice:
Oh, heaven lighted eyes.
Blest dream of youth; best memory of age."
__________
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, July 01, 2010
Gospel for Friday, 13th Week in Ordinary Time
From: Matthew 9:9-13
The Call of Matthew
[9] As Jesus passed on from there, He saw a man called Matthew sitting at the tax office; and He said to him, "Follow Me." And he rose and followed Him.
[10] And as He sat at table in the house, behold, many tax collectors and sinners came and sat down with Jesus and His disciples. [11] And when the Pharisees saw this, they said to His disciples, "Why does your Teacher eat with tax collectors and sinners?" [12] But when He heard it, He said, "Those who are well have no need of a physician, but those who are sick. [13] Go and learn what this means, `I desire mercy, and not sacrifice.' For I came not to call the righteous, but sinners."
_________________________
Commentary:
9. "Tax office": a public place for the payment of taxes. On "following Jesus", see the note on Matthew 8:18-22.
The Matthew whom Jesus calls here is the Apostle of the same name and the human author of the first Gospel. In Mark 2:14 and Luke 5:27 he is called Levi the son of Alphaeus or simply Levi.
In addition to Baptism, through which God calls all Christians (cf. note on Matthew 8:18-22), the Lord can also extend, to whomever He chooses, a further calling to engage in some specific mission in the Church. This second calling is a special grace (cf. Matthew 4:19-21; Mark 1:17-20; John 1:30; etc.) additional to the earlier calling through Baptism. In other words, it is not man who takes the initiative; it is Jesus who calls, and man who responds to this call by his free personal decision: "You did not choose Me, but I chose you" (John 15:16).
Matthew's promptitude in "following" Jesus' call is to be noted. When God speaks, soul may be tempted to reply, "Tomorrow; I'm not ready yet." In the last analysis this excuse, and other excuses, are nothing but a sign of selfishness and fear (different from that fear which can be an additional symptom of vocation: cf. John 1). "Tomorrow" runs the risk of being too late.
As in the case of the other Apostles, St. Matthew is called in the midst of the ordinary circumstances of his life: "What amazes you seems natural to me: that God has sought you out in the practice of your profession! That is how He sought the first, Peter and Andrew, James and John, beside their nets, and Matthew, sitting in the custom-house. And--wonder of wonders!--Paul, in his eagerness to destroy the seed of the Christians" ([St] J. Escriva, "The Way", 799).
10-11. The attitude of these Pharisees, who are so prone to judge others and classify them as just men or sinners, is at odds with the attitude and teaching of Jesus. Earlier on, He said, "Judge not, that you be not judged" (Matthew 7:1), and elsewhere He added, "Let him who is without sin among you be the first to throw a stone at her" (John 8:7).
The fact is that all of us are sinners; and our Lord has come to redeem all of us. There is no basis, therefore, for Christians to be scandalized by the sins of others, since any one of us is capable of committing the vilest of sins unless God's grace comes to our aid.
12. There is no reason why anyone should be depressed when he realizes he is full of failings: recognition that we are sinners is the only correct attitude for us to have in the presence of God. He has come to seek all men, but if a person considers himself to be righteous, by doing so he is closing the door to God; all of us in fact are sinners.
13. Here Jesus quotes Hosea 6:6, keeping the hyperbole of the Semitic style. A more faithful translation would be: "I desire mercy MORE THAN sacrifice". It is not that our Lord does not want the sacrifices we offer Him: He is stressing that every sacrifice should come from the heart, for charity should imbue everything a Christian does--especially his worship of God (see 1 Corinthians 13:1-13; Matthew 5:23-24).
___________________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
The Call of Matthew
[9] As Jesus passed on from there, He saw a man called Matthew sitting at the tax office; and He said to him, "Follow Me." And he rose and followed Him.
[10] And as He sat at table in the house, behold, many tax collectors and sinners came and sat down with Jesus and His disciples. [11] And when the Pharisees saw this, they said to His disciples, "Why does your Teacher eat with tax collectors and sinners?" [12] But when He heard it, He said, "Those who are well have no need of a physician, but those who are sick. [13] Go and learn what this means, `I desire mercy, and not sacrifice.' For I came not to call the righteous, but sinners."
_________________________
Commentary:
9. "Tax office": a public place for the payment of taxes. On "following Jesus", see the note on Matthew 8:18-22.
The Matthew whom Jesus calls here is the Apostle of the same name and the human author of the first Gospel. In Mark 2:14 and Luke 5:27 he is called Levi the son of Alphaeus or simply Levi.
In addition to Baptism, through which God calls all Christians (cf. note on Matthew 8:18-22), the Lord can also extend, to whomever He chooses, a further calling to engage in some specific mission in the Church. This second calling is a special grace (cf. Matthew 4:19-21; Mark 1:17-20; John 1:30; etc.) additional to the earlier calling through Baptism. In other words, it is not man who takes the initiative; it is Jesus who calls, and man who responds to this call by his free personal decision: "You did not choose Me, but I chose you" (John 15:16).
Matthew's promptitude in "following" Jesus' call is to be noted. When God speaks, soul may be tempted to reply, "Tomorrow; I'm not ready yet." In the last analysis this excuse, and other excuses, are nothing but a sign of selfishness and fear (different from that fear which can be an additional symptom of vocation: cf. John 1). "Tomorrow" runs the risk of being too late.
As in the case of the other Apostles, St. Matthew is called in the midst of the ordinary circumstances of his life: "What amazes you seems natural to me: that God has sought you out in the practice of your profession! That is how He sought the first, Peter and Andrew, James and John, beside their nets, and Matthew, sitting in the custom-house. And--wonder of wonders!--Paul, in his eagerness to destroy the seed of the Christians" ([St] J. Escriva, "The Way", 799).
10-11. The attitude of these Pharisees, who are so prone to judge others and classify them as just men or sinners, is at odds with the attitude and teaching of Jesus. Earlier on, He said, "Judge not, that you be not judged" (Matthew 7:1), and elsewhere He added, "Let him who is without sin among you be the first to throw a stone at her" (John 8:7).
The fact is that all of us are sinners; and our Lord has come to redeem all of us. There is no basis, therefore, for Christians to be scandalized by the sins of others, since any one of us is capable of committing the vilest of sins unless God's grace comes to our aid.
12. There is no reason why anyone should be depressed when he realizes he is full of failings: recognition that we are sinners is the only correct attitude for us to have in the presence of God. He has come to seek all men, but if a person considers himself to be righteous, by doing so he is closing the door to God; all of us in fact are sinners.
13. Here Jesus quotes Hosea 6:6, keeping the hyperbole of the Semitic style. A more faithful translation would be: "I desire mercy MORE THAN sacrifice". It is not that our Lord does not want the sacrifices we offer Him: He is stressing that every sacrifice should come from the heart, for charity should imbue everything a Christian does--especially his worship of God (see 1 Corinthians 13:1-13; Matthew 5:23-24).
___________________________
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 - July 2
The Birth of Habit
If habit makes saints, it also makes sinners.
Slowly and by degrees we are either saved or lost; and, having reached the gate of heaven or that of hell, we exclaim: So soon!
The point of departure is scarcely perceptible; it is like the little snowflake which, falling on the mountain, seemed ready to melt, but, having mingled with other flakes, has helped to form the avalanche which may soon crush us.
-Golden Grains.
_________________
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
If habit makes saints, it also makes sinners.
Slowly and by degrees we are either saved or lost; and, having reached the gate of heaven or that of hell, we exclaim: So soon!
The point of departure is scarcely perceptible; it is like the little snowflake which, falling on the mountain, seemed ready to melt, but, having mingled with other flakes, has helped to form the avalanche which may soon crush us.
-Golden Grains.
_________________
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 - July 01
CHAPTER VIII
BEFORE AND AFTER CHILDBIRTH
[continued from yesterday]
...Here again the Church has foremost in her mind the higher welfare of the child. She has the tenderest care for the safety of body, but this safety of body must be directed to the safety of the spirit. When, therefore, a child has been brought to a happy and successful birth, the duty of its parents is to see that it is baptized as soon as possible. If the child is strong and healthy, it should be taken to church for this purpose within eight days. If the child is weak, and likely to take harm from the weather, then the priest is to be sent for. As long as it remains unbaptized it is to some extent under the power of Satan, and all unnecessary delay on the part of the parents is a grave injustice to the child.
The churching of women is an act of thanksgiving to God for having been brought through a difficult crisis. It is also a blessing given by the Church. But it is not a Sacrament.
There is a widespread impression that bad luck comes to the woman who, going out for the first time after childbirth, does not take the opportunity of being churched. So ingrained is this idea that many women look upon churching as of far more importance than Baptism. Now the ceremony of churching is of no obligation whatever, whilst that of Baptism is. There can be no comparison between the two. It is a praiseworthy custom to go to church and render thanks to God as soon as possible, but nothing more than a custom. Provided the woman does not stay away out of contempt for the ceremony, but merely for considerations of health and convenience, she commits no sin. If, on the other hand, she goes as soon as she can, she obtains a blessing for herself and her family.
The law of nature demands that mothers should suckle their own children. The Church, in interpreting this law, does not make it binding under pain of mortal sin. If the mother be suffering from bad health, or if she have to attend to business or other grave duty, then the Church does not exact this duty under any pain whatever. But wherever a nurse is called in, the mother must see that she is of good health and morals.....
[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.
BEFORE AND AFTER CHILDBIRTH
[continued from yesterday]
...Here again the Church has foremost in her mind the higher welfare of the child. She has the tenderest care for the safety of body, but this safety of body must be directed to the safety of the spirit. When, therefore, a child has been brought to a happy and successful birth, the duty of its parents is to see that it is baptized as soon as possible. If the child is strong and healthy, it should be taken to church for this purpose within eight days. If the child is weak, and likely to take harm from the weather, then the priest is to be sent for. As long as it remains unbaptized it is to some extent under the power of Satan, and all unnecessary delay on the part of the parents is a grave injustice to the child.
The churching of women is an act of thanksgiving to God for having been brought through a difficult crisis. It is also a blessing given by the Church. But it is not a Sacrament.
There is a widespread impression that bad luck comes to the woman who, going out for the first time after childbirth, does not take the opportunity of being churched. So ingrained is this idea that many women look upon churching as of far more importance than Baptism. Now the ceremony of churching is of no obligation whatever, whilst that of Baptism is. There can be no comparison between the two. It is a praiseworthy custom to go to church and render thanks to God as soon as possible, but nothing more than a custom. Provided the woman does not stay away out of contempt for the ceremony, but merely for considerations of health and convenience, she commits no sin. If, on the other hand, she goes as soon as she can, she obtains a blessing for herself and her family.
The law of nature demands that mothers should suckle their own children. The Church, in interpreting this law, does not make it binding under pain of mortal sin. If the mother be suffering from bad health, or if she have to attend to business or other grave duty, then the Church does not exact this duty under any pain whatever. But wherever a nurse is called in, the mother must see that she is of good health and morals.....
[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 30, 2010
Gospel for Thursday, 13th Week in Ordinary Time
From: Matthew 9:1-8
The Curing of a Paralytic
[1] And getting into a boat He (Jesus) crossed over and came to His own city. [2] And behold, they brought to Him a paralytic, lying on his bed; and when Jesus saw their faith He said to the paralytic, "Take heart, My son; your sins are forgiven." [3] And behold, some of the scribes said to themselves, "This man is blaspheming." [4] But Jesus, knowing their thoughts, said, "Why do you think evil in your hearts? [5] For which is easier to say, `Your sins are forgiven', or to say, `Rise and walk'? [6] But that you may know that the Son of Man has authority on earth to forgive sins"--He then said to the paralytic-- "Rise, take up your bed and go home." [7] And He rose and went home. [8] When the crowds saw it, they were afraid, and they glorified God, who had given such authority to men.
____________________________
Commentary:
1. "His own city": Capernaum (cf. Matthew 4:13 and Mark 2:1).
2-6. The sick man and those who bring him to Jesus ask Him to cure the man's physical illness; they believe in His supernatural powers. As in other instances of miracles, our Lord concerns Himself more with the underlying cause of illness, that is, sin. With divine largesse He gives more than He is asked for, even though people do not appreciate this. St. Thomas Aquinas says that Jesus Christ acts like a good doctor: He cures the cause of the illness (cf. "Commentary on St. Matthew", 9, 1-6).
2. The parallel passage of St. Mark adds a detail which helps us understand this scene better and explains why the text refers to "their faith": in Mark 2:2-5 we are told that there was such a crowd around Jesus that the people carrying the bed could not get near Him. So they had the idea of going up onto the roof and making a hole and lowering the bed down in front of Jesus. This explains His "seeing their faith".
Our Lord was pleased by their boldness, a boldness which resulted from their lively faith which brooked no obstacles. This nice example of daring indicates how we should go about putting charity into practice--as also how Jesus feels towards people who show real concern for others: He cures the paralytic who was so ingeniously helped by his friends and relatives; even the sick man himself showed daring by not being afraid of the risk involved.
St. Thomas comments on this verse as follows: "This paralytic symbolizes the sinner lying in sin"; just as the paralytic cannot move, so the sinner cannot help himself. The people who bring the paralytic along represent those who, by giving him good advice, lead the sinner to God" ("Commentary on St. Matthew", 9, 2). In order to get close to Jesus the same kind of holy daring is needed, as the Saints show us. Anyone who does not act like this will never take important decisions in his life as a Christian.
3-7. Here "to say" obviously means "to say and mean it", "to say producing the result which your words imply". Our Lord is arguing as follows" which is easier--to cure the paralytic's body or to forgive the sins of his soul? Undoubtedly, to cure his body; for the soul is superior to the body and therefore diseases of the soul are the more difficult to cure. However, a physical cure can be seen, whereas a cure of the soul cannot. Jesus proves the hidden cure by performing a visible one.
The Jews thought that any illness was due to personal sin (cf. John 9:1-3); so when they heard Jesus saying, "Your sins are forgiven", they reasoned in their minds as follows: only God can forgive sins (cf. Luke 5:21); this man says that He has power to forgive sins; therefore, He is claiming a power which belongs to God alone--which is blasphemy. Our Lord, however, forestalls them, using their own arguments: by curing the paralytic by saying the word, He shows them that since He has the power to cure the effects of sin (which is what they believe disease to be), then He also has power to cure the cause of illness (sin); therefore, He has divine power.
Jesus Christ passed on to the Apostles and their successors in the priestly ministry the power to forgive sins: "Receive the Holy Spirit. If you forgive sins of any, they are forgiven; if you retain the sins of any, they are retained" (John 20:22-23). "Truly, I say to you, whatever you bind on earth shall be bound in Heaven, and whatever you loose on earth shall be loosed in Heaven" (Matthew 18:18). Priests exercise this power in the Sacrament of Penance: in doing so they act not in their own name but in Christ's--"in persona Christi", as instruments of the Lord.
Hence the respect, the veneration and gratitude with which we should approach Confession: in the priest we should see Christ Himself, God Himself, and we should receive the words of absolution firmly believing that it is Christ who is uttering them through the priest. This is why the minister does not say: "Christ absolves you...", but rather "I absolve you from your sins..." He speaks in the first person. So fully is he identified with Jesus Christ Himself (cf. "St. Pius V Catechism", II, 5, 10).
___________________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
The Curing of a Paralytic
[1] And getting into a boat He (Jesus) crossed over and came to His own city. [2] And behold, they brought to Him a paralytic, lying on his bed; and when Jesus saw their faith He said to the paralytic, "Take heart, My son; your sins are forgiven." [3] And behold, some of the scribes said to themselves, "This man is blaspheming." [4] But Jesus, knowing their thoughts, said, "Why do you think evil in your hearts? [5] For which is easier to say, `Your sins are forgiven', or to say, `Rise and walk'? [6] But that you may know that the Son of Man has authority on earth to forgive sins"--He then said to the paralytic-- "Rise, take up your bed and go home." [7] And He rose and went home. [8] When the crowds saw it, they were afraid, and they glorified God, who had given such authority to men.
____________________________
Commentary:
1. "His own city": Capernaum (cf. Matthew 4:13 and Mark 2:1).
2-6. The sick man and those who bring him to Jesus ask Him to cure the man's physical illness; they believe in His supernatural powers. As in other instances of miracles, our Lord concerns Himself more with the underlying cause of illness, that is, sin. With divine largesse He gives more than He is asked for, even though people do not appreciate this. St. Thomas Aquinas says that Jesus Christ acts like a good doctor: He cures the cause of the illness (cf. "Commentary on St. Matthew", 9, 1-6).
2. The parallel passage of St. Mark adds a detail which helps us understand this scene better and explains why the text refers to "their faith": in Mark 2:2-5 we are told that there was such a crowd around Jesus that the people carrying the bed could not get near Him. So they had the idea of going up onto the roof and making a hole and lowering the bed down in front of Jesus. This explains His "seeing their faith".
Our Lord was pleased by their boldness, a boldness which resulted from their lively faith which brooked no obstacles. This nice example of daring indicates how we should go about putting charity into practice--as also how Jesus feels towards people who show real concern for others: He cures the paralytic who was so ingeniously helped by his friends and relatives; even the sick man himself showed daring by not being afraid of the risk involved.
St. Thomas comments on this verse as follows: "This paralytic symbolizes the sinner lying in sin"; just as the paralytic cannot move, so the sinner cannot help himself. The people who bring the paralytic along represent those who, by giving him good advice, lead the sinner to God" ("Commentary on St. Matthew", 9, 2). In order to get close to Jesus the same kind of holy daring is needed, as the Saints show us. Anyone who does not act like this will never take important decisions in his life as a Christian.
3-7. Here "to say" obviously means "to say and mean it", "to say producing the result which your words imply". Our Lord is arguing as follows" which is easier--to cure the paralytic's body or to forgive the sins of his soul? Undoubtedly, to cure his body; for the soul is superior to the body and therefore diseases of the soul are the more difficult to cure. However, a physical cure can be seen, whereas a cure of the soul cannot. Jesus proves the hidden cure by performing a visible one.
The Jews thought that any illness was due to personal sin (cf. John 9:1-3); so when they heard Jesus saying, "Your sins are forgiven", they reasoned in their minds as follows: only God can forgive sins (cf. Luke 5:21); this man says that He has power to forgive sins; therefore, He is claiming a power which belongs to God alone--which is blasphemy. Our Lord, however, forestalls them, using their own arguments: by curing the paralytic by saying the word, He shows them that since He has the power to cure the effects of sin (which is what they believe disease to be), then He also has power to cure the cause of illness (sin); therefore, He has divine power.
Jesus Christ passed on to the Apostles and their successors in the priestly ministry the power to forgive sins: "Receive the Holy Spirit. If you forgive sins of any, they are forgiven; if you retain the sins of any, they are retained" (John 20:22-23). "Truly, I say to you, whatever you bind on earth shall be bound in Heaven, and whatever you loose on earth shall be loosed in Heaven" (Matthew 18:18). Priests exercise this power in the Sacrament of Penance: in doing so they act not in their own name but in Christ's--"in persona Christi", as instruments of the Lord.
Hence the respect, the veneration and gratitude with which we should approach Confession: in the priest we should see Christ Himself, God Himself, and we should receive the words of absolution firmly believing that it is Christ who is uttering them through the priest. This is why the minister does not say: "Christ absolves you...", but rather "I absolve you from your sins..." He speaks in the first person. So fully is he identified with Jesus Christ Himself (cf. "St. Pius V Catechism", II, 5, 10).
___________________________
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 - July 1
The Source of Strength
Nearer to God, His Will to serve,
Spirit Divine, my spirit draw;
Inflame my heart with love and awe:
From sinful thoughts my soul preserve.
Lord God, uplifted by Thy Might,
My faltering courage waxes bold
To front all ills that life may hold:
O Christ! my Love: O Christ! my Light.
-St. Catherine of Siena.
_________________
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
Nearer to God, His Will to serve,
Spirit Divine, my spirit draw;
Inflame my heart with love and awe:
From sinful thoughts my soul preserve.
Lord God, uplifted by Thy Might,
My faltering courage waxes bold
To front all ills that life may hold:
O Christ! my Love: O Christ! my Light.
-St. Catherine of Siena.
_________________
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 30
CHAPTER VIII
BEFORE AND AFTER CHILDBIRTH
[continued from yesterday]
...The doctrine that the child is a separate and distinct human being, from the moment of conception, implies a grave responsibility in the cases of miscarriage. If the embryo which comes away is alive, yea, if it only live for a few moments, it has a right to Baptism. Many people feel a repugnance to this idea. Still the truth must not be shirked. If the soul is there, it must have every chance of salvation, for it is of priceless value.
There is no need for a particular examination as to whether the child is alive or not. The Sacrament is administered conditionally. On the one hand, the child may be dead. If this is certain, no Baptism may take place. On the other hand, it may be alive, yet capable of living only for a few moments. The time is too precious for detailed examination. Let the ceremony be performed as quickly as possible. The doctor, or the nurse, will take the whole being, the embryo with its covering, and put it in a basin of clean lukewarm water. The covering is then broken so that the liquid within flows out whilst clean water flows in. The embryo should then be moved about in the water whilst the person performing the ceremony says these words: "If thou canst be baptized, I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost."
When there is danger of death of the child during the process of being born it must be baptized conditionally. Either the nurse or the physician, but not the priest, must pour water (sterilized) on such part of the child as is apparent, though it be only the hand, saying at the same time the words with the condition above stated.
Where there is danger of death to the mother during childbirth, she should receive the last Sacraments. The conditions of danger are well known to the members of the medical profession, and so the doctor must be the guide. This danger is present in all cases where operations are needed. The principle wants emphasizing, however, that the Sacraments are for the sake of men, and not men for the Sacraments. It is much better to run the risk of administering the Sacraments when unnecessary, than to run the risk of missing them when necessary.
It may be well at this point to call attention to the special blessing which the Church is ready to give in the case of dangerous childbirth. She implores the Creator of all things, under the beautiful figure of supreme doctor and nurse. "Accept," she says, "the sacrifice of a broken heart of Thy servant so that, by the obstetric hand of Thy mercy, her offspring may come safely to light, and be preserved for holy regeneration."....
[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.
BEFORE AND AFTER CHILDBIRTH
[continued from yesterday]
...The doctrine that the child is a separate and distinct human being, from the moment of conception, implies a grave responsibility in the cases of miscarriage. If the embryo which comes away is alive, yea, if it only live for a few moments, it has a right to Baptism. Many people feel a repugnance to this idea. Still the truth must not be shirked. If the soul is there, it must have every chance of salvation, for it is of priceless value.
There is no need for a particular examination as to whether the child is alive or not. The Sacrament is administered conditionally. On the one hand, the child may be dead. If this is certain, no Baptism may take place. On the other hand, it may be alive, yet capable of living only for a few moments. The time is too precious for detailed examination. Let the ceremony be performed as quickly as possible. The doctor, or the nurse, will take the whole being, the embryo with its covering, and put it in a basin of clean lukewarm water. The covering is then broken so that the liquid within flows out whilst clean water flows in. The embryo should then be moved about in the water whilst the person performing the ceremony says these words: "If thou canst be baptized, I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost."
When there is danger of death of the child during the process of being born it must be baptized conditionally. Either the nurse or the physician, but not the priest, must pour water (sterilized) on such part of the child as is apparent, though it be only the hand, saying at the same time the words with the condition above stated.
Where there is danger of death to the mother during childbirth, she should receive the last Sacraments. The conditions of danger are well known to the members of the medical profession, and so the doctor must be the guide. This danger is present in all cases where operations are needed. The principle wants emphasizing, however, that the Sacraments are for the sake of men, and not men for the Sacraments. It is much better to run the risk of administering the Sacraments when unnecessary, than to run the risk of missing them when necessary.
It may be well at this point to call attention to the special blessing which the Church is ready to give in the case of dangerous childbirth. She implores the Creator of all things, under the beautiful figure of supreme doctor and nurse. "Accept," she says, "the sacrifice of a broken heart of Thy servant so that, by the obstetric hand of Thy mercy, her offspring may come safely to light, and be preserved for holy regeneration."....
[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.
Tuesday, June 29, 2010
Gospel for Wednesday, 13th Week in Ordinary Time
From: Matthew 8:28-34
The Demoniacs of Gadara
[28] And when He (Jesus) came to the other side, to the country of the Gadarenes, two demoniacs met Him coming out of the tombs, so fierce that no one could pass that way. [29] And behold, they cried out, "What have You to do with us, O Son of God? Have You come here to torment us before the time?" [30] Now a herd of many swine was feeding at some distance from them. [31] And the demons begged Him, "If You cast us out, send us away into the herd of swine." [32] And He said to them, "Go." So they came out and went into the swine; and behold, the whole herd rushed down the steep bank into the sea, and perished in the waters. [33] The herdsmen fled, and going into the city they told everything, and what had happened to the demoniacs. [34] And behold, all the city came out to meet Jesus; and when they saw Him, they begged Him to leave their neighborhood.
______________________
Commentary:
28. Most Gospel codexes and the New Vulgate say "Gadarenes"; but the Vulgate and parallel texts in Mark and Luke have "Gerasenes". Both names are possible; the two main towns in the area were Gerasa and Gadara. The event reported here could have happened close to both towns (limits were not very well-defined), though the swine running down into the lake or sea of Galilee makes Gadara somewhat more likely. "Gergesenes" was a suggestion put forward by Origen.
28-34. In this episode Jesus once more shows His power over the devil. That it occurred in Gentile territory (Gerasa and Gadara were in the Decapolis, east of Jordan) is borne out by the fact that Jews were forbidden to raise swine, which the Law of Moses declared to be unclean. This and other instances of expulsion of demons narrated in the Gospel are referred to in the Acts of the Apostles, when St. Peter addressed Cornelius and his household: "He went about doing good and healing all that were oppressed by the devil" (Acts 10:38). It was a sign that the Kingdom of God had begun (cf. Matthew 12:28).
The attitude of local people towards this miracle reminds us that meeting God and living a Christian life require us to subordinate personal plans to God's designs. If we have a selfish or materialistic outlook we fail to appreciate the value of divine things and push God out of our lives, begging Him to go away, as these people did.
___________________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
The Demoniacs of Gadara
[28] And when He (Jesus) came to the other side, to the country of the Gadarenes, two demoniacs met Him coming out of the tombs, so fierce that no one could pass that way. [29] And behold, they cried out, "What have You to do with us, O Son of God? Have You come here to torment us before the time?" [30] Now a herd of many swine was feeding at some distance from them. [31] And the demons begged Him, "If You cast us out, send us away into the herd of swine." [32] And He said to them, "Go." So they came out and went into the swine; and behold, the whole herd rushed down the steep bank into the sea, and perished in the waters. [33] The herdsmen fled, and going into the city they told everything, and what had happened to the demoniacs. [34] And behold, all the city came out to meet Jesus; and when they saw Him, they begged Him to leave their neighborhood.
______________________
Commentary:
28. Most Gospel codexes and the New Vulgate say "Gadarenes"; but the Vulgate and parallel texts in Mark and Luke have "Gerasenes". Both names are possible; the two main towns in the area were Gerasa and Gadara. The event reported here could have happened close to both towns (limits were not very well-defined), though the swine running down into the lake or sea of Galilee makes Gadara somewhat more likely. "Gergesenes" was a suggestion put forward by Origen.
28-34. In this episode Jesus once more shows His power over the devil. That it occurred in Gentile territory (Gerasa and Gadara were in the Decapolis, east of Jordan) is borne out by the fact that Jews were forbidden to raise swine, which the Law of Moses declared to be unclean. This and other instances of expulsion of demons narrated in the Gospel are referred to in the Acts of the Apostles, when St. Peter addressed Cornelius and his household: "He went about doing good and healing all that were oppressed by the devil" (Acts 10:38). It was a sign that the Kingdom of God had begun (cf. Matthew 12:28).
The attitude of local people towards this miracle reminds us that meeting God and living a Christian life require us to subordinate personal plans to God's designs. If we have a selfish or materialistic outlook we fail to appreciate the value of divine things and push God out of our lives, begging Him to go away, as these people did.
___________________________
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 30
The Source of Strength
During a cruel persecution of the Christians in China, even the infidels themselves were obliged to acknowledge the wonderful power of the Holy Eucharist.
Some of the martyrs were cruelly racked and scourged, their flesh was torn off with red-hot pincers, but they kept repeating the Holy Name of Jesus and professing their faith with undaunted courage.
'Truly,' said their persecutors, 'these men have been eating their enchanted bread, which casts a spell upon the soul.'
-Behold the Lamb.
_________________
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
During a cruel persecution of the Christians in China, even the infidels themselves were obliged to acknowledge the wonderful power of the Holy Eucharist.
Some of the martyrs were cruelly racked and scourged, their flesh was torn off with red-hot pincers, but they kept repeating the Holy Name of Jesus and professing their faith with undaunted courage.
'Truly,' said their persecutors, 'these men have been eating their enchanted bread, which casts a spell upon the soul.'
-Behold the Lamb.
_________________
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 29
CHAPTER VIII
BEFORE AND AFTER CHILDBIRTH
[continued from yesterday]
...But whence comes this happy disposition in the mother? Almost entirely from the kindness and love of the husband. If he is careless about his home, or shows any marked distaste for the domestic inconveniences consequent upon the arrival of the new-born, his disposition will act upon his wife, and re-act upon his child. Hence the duty lies with the husband of taking the burden of marriage in the truly Catholic spirit. He has been warned of the burden, and he has received a sufficient measure of grace to enable him to bear it. At least for the sake of his wife and child he will correspond with that grace, and make himself a model husband and father.
The duty may be summed up in one word, sympathy.
The opposite vice may likewise be named in one word, niggardliness.
The coming of a child means extra expense, and the sooner the man settles his mind to this, the better for himself and his whole household. It is not his duty merely; it is his privilege. He, together with his wife, shares the honors of parenthood with God. He can do nothing better to make himself worthy of that honor, than by helping his helpmate to the full extent of his capacity.
It is not necessary for the future mother to know all about the possible dangers which may arise. Indeed, it is better that her mind should be occupied rather with the healthy and spiritual aspect of the situation. But dangers may happen which involve moral principles.
Now in order that the Catholic mother may act according to those principles it is well that she should be guided by a Catholic doctor. There are some doctors with materialistic views, who advise operations which arc forbidden by the Church*, and not only advise them in extreme cases but also in unnecessary cases. Owing to the strictness of the Church in forbidding certain operations, the practice of midwifery in Italy has made enormous progress. The doctors, knowing that they were forbidden to do these things, thought out ways of avoiding them; and thus, thanks to the decrees of the Church, hundreds of lives, both of mothers and of babes, have been saved from destruction.
On the other hand, some operations are both lawful and praiseworthy. The Cesarean operation, that by which the child, which cannot be born in the ordinary way, is taken from the abdomen of the mother, is one such. The question as to when it may or ought to be performed is a complicated one and hardly concerns the general public. When, however, it is raised by a doctor, Catholic or non-Catholic, a consultation with one's spiritual director is advisable.....
[Continued tomorrow]
* A full treatment of this and similar questions is found in the following books, both published by Mr. Joseph F. Wagner: " Pastoral Medicine," by A. E. Sanford, M. D., and "The Right to Life of the Unborn ChUd," by Prof. Treub, M.D.
__________
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.
BEFORE AND AFTER CHILDBIRTH
[continued from yesterday]
...But whence comes this happy disposition in the mother? Almost entirely from the kindness and love of the husband. If he is careless about his home, or shows any marked distaste for the domestic inconveniences consequent upon the arrival of the new-born, his disposition will act upon his wife, and re-act upon his child. Hence the duty lies with the husband of taking the burden of marriage in the truly Catholic spirit. He has been warned of the burden, and he has received a sufficient measure of grace to enable him to bear it. At least for the sake of his wife and child he will correspond with that grace, and make himself a model husband and father.
The duty may be summed up in one word, sympathy.
The opposite vice may likewise be named in one word, niggardliness.
The coming of a child means extra expense, and the sooner the man settles his mind to this, the better for himself and his whole household. It is not his duty merely; it is his privilege. He, together with his wife, shares the honors of parenthood with God. He can do nothing better to make himself worthy of that honor, than by helping his helpmate to the full extent of his capacity.
It is not necessary for the future mother to know all about the possible dangers which may arise. Indeed, it is better that her mind should be occupied rather with the healthy and spiritual aspect of the situation. But dangers may happen which involve moral principles.
Now in order that the Catholic mother may act according to those principles it is well that she should be guided by a Catholic doctor. There are some doctors with materialistic views, who advise operations which arc forbidden by the Church*, and not only advise them in extreme cases but also in unnecessary cases. Owing to the strictness of the Church in forbidding certain operations, the practice of midwifery in Italy has made enormous progress. The doctors, knowing that they were forbidden to do these things, thought out ways of avoiding them; and thus, thanks to the decrees of the Church, hundreds of lives, both of mothers and of babes, have been saved from destruction.
On the other hand, some operations are both lawful and praiseworthy. The Cesarean operation, that by which the child, which cannot be born in the ordinary way, is taken from the abdomen of the mother, is one such. The question as to when it may or ought to be performed is a complicated one and hardly concerns the general public. When, however, it is raised by a doctor, Catholic or non-Catholic, a consultation with one's spiritual director is advisable.....
[Continued tomorrow]
* A full treatment of this and similar questions is found in the following books, both published by Mr. Joseph F. Wagner: " Pastoral Medicine," by A. E. Sanford, M. D., and "The Right to Life of the Unborn ChUd," by Prof. Treub, M.D.
__________
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 28, 2010
Gospel for June 29, Solemnity: Sts. Peter and Paul, Apostles
From: Matthew 16:13-19:
Peter's Profession of Faith and His Primacy
[13] Now when Jesus came into the district of Caesarea Philippi, He asked His disciples, "Who do men say that the Son of Man is?" [14] And they said, "Some say John the Baptist, others say Elijah, and others Jeremiah or one of the prophets." [15] He said to them, "But who do you say that I am?" [16] Simon Peter replied, "You are the Christ, the Son of the living God." [17] And Jesus answered him, "Blessed are you, Simon Bar-Jona! For flesh and blood has not revealed this to you, but My Father who is in Heaven. [18] And I tell you, you are Peter, and on this rock I will build My Church, and the powers of death shall not prevail against it. [19] I will give you the keys of the Kingdom of Heaven, and whatever you bind on earth shall be bound in Heaven, and whatever you loose on earth shall be loosed in Heaven."
____________________________
Commentary:
13-20. In this passage St. Peter is promised primacy over the whole Church, a primacy which Jesus will confer on him after His Resurrection, as we learn in the Gospel of St. John (cf. John 21:15-18). This supreme authority is given to Peter for the benefit of the Church. Because the Church has to last until the end of time, this authority will be passed on to Peter's successors down through history. The Bishop of Rome, the Pope, is the successor of Peter.
The solemn Magisterium of the Church, in the First Vatican Council, defined the doctrine of the primacy of Peter and his successors in these terms:
"We teach and declare, therefore, according to the testimony of the Gospel that the primacy of jurisdiction over the whole Church was immediately and directly promised to and conferred upon the blessed Apostle Peter by Christ the Lord. For to Simon, Christ had said, `You shall be called Cephas' (John 1:42). Then, after Simon had acknowledged Christ with the confession, `You are the Christ, the Son of the living God' (Matthew 16:16), it was to Simon alone that the solemn words were spoken by the Lord: `Blessed are you, Simon Bar-Jona. For flesh and blood has not revealed this to you, but My Father who is in Heaven. And I tell you, you are Peter, and on this rock I will build My Church, and the powers of Hell shall not prevail against it. I will give you the keys of the Kingdom of Heaven, and whatever you bind on earth shall be bound in Heaven, and what you loose on earth shall be loosed in Heaven' (Matthew 16:17-19). And after His Resurrection, Jesus conferred upon Simon Peter alone the jurisdiction of supreme shepherd and ruler over His whole fold with the words, `Feed My lambs....Feed My sheep' (John 21:15-17) [...]
"(Canon) Therefore, if anyone says that the blessed Apostle Peter was not constituted by Christ the Lord as the Prince of all the Apostles and the visible head of the whole Church militant, or that he received immediately and directly from Jesus Christ our Lord only a primacy of honor and not a true and proper primacy of jurisdiction: let him be condemned.
"Now, what Christ the Lord, Supreme Shepherd and watchful guardian of the flock, established in the person of the blessed Apostle Peter for the perpetual safety and everlasting good of the Church must, by the will of the same, endure without interruption in the Church which was founded on the rock and which will remain firm until the end of the world. Indeed, `no one doubts, in fact it is obvious to all ages, that the holy and most blessed Peter, Prince and head of the Apostles, the pillar of faith, and the foundation of the Catholic Church, received the keys of the kingdom from our Lord Jesus Christ, the Savior and the Redeemer of the human race; and even to this time and forever he lives,' and governs, `and exercises judgment in his successors' (cf. Council of Ephesus), the bishops of the holy Roman See, which he established and consecrated with his blood. Therefore, whoever succeeds Peter in this Chair holds Peter's primacy over the whole Church according to the plan of Christ Himself [...]. For this reason, `because of its greater sovereignty,' it was always `necessary for every church, that is, the faithful who are everywhere, to be in agreement' with the same Roman Church [...]
"(Canon) Therefore, if anyone says that it is not according to the institution of Christ our Lord himself, that is, by divine law, that St Peter has perpetual successors in the primacy over the whole Church; or if anyone says that the Roman Pontiff is not the successor of St Peter in the same primacy: let him be condemned.
"We think it extremely necessary to assert solemnly the prerogative which the only-begotten Son of God deigned to join to the highest pastoral office. "And so, faithfully keeping to the tradition received from the beginning of the Christian faith, for the glory of God our Savior, for the exaltation of the Catholic religion, and for the salvation of Christian peoples, We, with the approval of the sacred council, teach and define that it is a divinely revealed dogma: that the Roman Pontiff, when he speaks "ex cathedra", that is, when, acting in the office of shepherd and teacher of all Christians, he defines, by virtue of his supreme apostolic authority, doctrine concerning faith or morals to be held by the universal Church, possesses through the divine assistance promised to him in the person of St. Peter, the infallibility with which the divine Redeemer willed His Church to be endowed in defining doctrine concerning faith or morals; and that such definitions of the Roman Pontiff are therefore irreformable because of their nature, but not because of the agreement of the Church.
"(Canon) But if anyone presumes to contradict this our definition (God forbid him to do so): let him be condemned" (Vatican I, "Pastor Aeternus", Chaps. 1, 2 and 4).
___________________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
Peter's Profession of Faith and His Primacy
[13] Now when Jesus came into the district of Caesarea Philippi, He asked His disciples, "Who do men say that the Son of Man is?" [14] And they said, "Some say John the Baptist, others say Elijah, and others Jeremiah or one of the prophets." [15] He said to them, "But who do you say that I am?" [16] Simon Peter replied, "You are the Christ, the Son of the living God." [17] And Jesus answered him, "Blessed are you, Simon Bar-Jona! For flesh and blood has not revealed this to you, but My Father who is in Heaven. [18] And I tell you, you are Peter, and on this rock I will build My Church, and the powers of death shall not prevail against it. [19] I will give you the keys of the Kingdom of Heaven, and whatever you bind on earth shall be bound in Heaven, and whatever you loose on earth shall be loosed in Heaven."
____________________________
Commentary:
13-20. In this passage St. Peter is promised primacy over the whole Church, a primacy which Jesus will confer on him after His Resurrection, as we learn in the Gospel of St. John (cf. John 21:15-18). This supreme authority is given to Peter for the benefit of the Church. Because the Church has to last until the end of time, this authority will be passed on to Peter's successors down through history. The Bishop of Rome, the Pope, is the successor of Peter.
The solemn Magisterium of the Church, in the First Vatican Council, defined the doctrine of the primacy of Peter and his successors in these terms:
"We teach and declare, therefore, according to the testimony of the Gospel that the primacy of jurisdiction over the whole Church was immediately and directly promised to and conferred upon the blessed Apostle Peter by Christ the Lord. For to Simon, Christ had said, `You shall be called Cephas' (John 1:42). Then, after Simon had acknowledged Christ with the confession, `You are the Christ, the Son of the living God' (Matthew 16:16), it was to Simon alone that the solemn words were spoken by the Lord: `Blessed are you, Simon Bar-Jona. For flesh and blood has not revealed this to you, but My Father who is in Heaven. And I tell you, you are Peter, and on this rock I will build My Church, and the powers of Hell shall not prevail against it. I will give you the keys of the Kingdom of Heaven, and whatever you bind on earth shall be bound in Heaven, and what you loose on earth shall be loosed in Heaven' (Matthew 16:17-19). And after His Resurrection, Jesus conferred upon Simon Peter alone the jurisdiction of supreme shepherd and ruler over His whole fold with the words, `Feed My lambs....Feed My sheep' (John 21:15-17) [...]
"(Canon) Therefore, if anyone says that the blessed Apostle Peter was not constituted by Christ the Lord as the Prince of all the Apostles and the visible head of the whole Church militant, or that he received immediately and directly from Jesus Christ our Lord only a primacy of honor and not a true and proper primacy of jurisdiction: let him be condemned.
"Now, what Christ the Lord, Supreme Shepherd and watchful guardian of the flock, established in the person of the blessed Apostle Peter for the perpetual safety and everlasting good of the Church must, by the will of the same, endure without interruption in the Church which was founded on the rock and which will remain firm until the end of the world. Indeed, `no one doubts, in fact it is obvious to all ages, that the holy and most blessed Peter, Prince and head of the Apostles, the pillar of faith, and the foundation of the Catholic Church, received the keys of the kingdom from our Lord Jesus Christ, the Savior and the Redeemer of the human race; and even to this time and forever he lives,' and governs, `and exercises judgment in his successors' (cf. Council of Ephesus), the bishops of the holy Roman See, which he established and consecrated with his blood. Therefore, whoever succeeds Peter in this Chair holds Peter's primacy over the whole Church according to the plan of Christ Himself [...]. For this reason, `because of its greater sovereignty,' it was always `necessary for every church, that is, the faithful who are everywhere, to be in agreement' with the same Roman Church [...]
"(Canon) Therefore, if anyone says that it is not according to the institution of Christ our Lord himself, that is, by divine law, that St Peter has perpetual successors in the primacy over the whole Church; or if anyone says that the Roman Pontiff is not the successor of St Peter in the same primacy: let him be condemned.
"We think it extremely necessary to assert solemnly the prerogative which the only-begotten Son of God deigned to join to the highest pastoral office. "And so, faithfully keeping to the tradition received from the beginning of the Christian faith, for the glory of God our Savior, for the exaltation of the Catholic religion, and for the salvation of Christian peoples, We, with the approval of the sacred council, teach and define that it is a divinely revealed dogma: that the Roman Pontiff, when he speaks "ex cathedra", that is, when, acting in the office of shepherd and teacher of all Christians, he defines, by virtue of his supreme apostolic authority, doctrine concerning faith or morals to be held by the universal Church, possesses through the divine assistance promised to him in the person of St. Peter, the infallibility with which the divine Redeemer willed His Church to be endowed in defining doctrine concerning faith or morals; and that such definitions of the Roman Pontiff are therefore irreformable because of their nature, but not because of the agreement of the Church.
"(Canon) But if anyone presumes to contradict this our definition (God forbid him to do so): let him be condemned" (Vatican I, "Pastor Aeternus", Chaps. 1, 2 and 4).
___________________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
Principles and Practices - June 29
Fight Them
Do not ask God to deliver you from temptations, but to grant you the grace not to succumb to them and to do nothing contrary to His divine will.
He who refuses the combat renounces the crown.
Place all your trust in God and God will Himself do battle for you against the enemy.
-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 ask God to deliver you from temptations, but to grant you the grace not to succumb to them and to do nothing contrary to His divine will.
He who refuses the combat renounces the crown.
Place all your trust in God and God will Himself do battle for you against the enemy.
-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 28
CHAPTER VIII
BEFORE AND AFTER CHILDBIRTH
[continued from yesterday]
...Again, the child unborn has the right to every care that it shall not be hurt by accident.
What constitutes dangerous occupations or amusements must be decided in individual cases by the family doctor or an experienced mother. What is insisted on here is that there is a moral obligation on the part of the parents to do nothing which will directly injure the third person concerned. If anything, the child has an especial right to protection, on account of its inability to protect itself.
Perhaps more important still is the influence which parents exert on the soul of the unborn child. True it has not received Baptism and is incapable for the time being of receiving the covenanted grace consequent on Baptism.
But there can be no doubt that the heart and mind of the parents do exercise an influence, for good or for evil, on the unborn child. Perhaps it may be only in the natural order. But even so this natural foundation is a preparation for the supernatural grace of Baptism. The supernatural grace will be all the more fruitful if it falls upon well prepared natural ground.
The science of education tends to throw back the time at which the formation of the child mind begins. Formerly the best teachers were reserved for the highest classes in our schools. Then it was seen that the lower classes were of equal importance.
And so on the important day was pushed back; and now there are educationists who say that a child's training begins forty years before it is born. Doubtless there is some exaggeration in these sayings, yet there is enough truth in them to show that the parents, and chiefly the mother, do exercise an enormous influence on the children before they are born.
The use of alcohol by the parents is proved to predispose the child to alcohol. At the time of the exercise of the marriage act, both parents should be quite free from any effects of drink. With regard to the mother, it were better that she should be a total abstainer, and particularly during the whole period of child-bearing. Only by medical advice is it wise to take any alcoholic stimulant whatever. The same advice holds good, too, for the period following on the birth of the child.
The dispositions of mind and heart also reproduce themselves. If the mother is cross, or depressed, or unhappy, during the time of childbearing, there is a likelihood of the child being tiresome. And conversely, if the mother is happy and contented, the child will probably be good and easy to nurse....
[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.
BEFORE AND AFTER CHILDBIRTH
[continued from yesterday]
...Again, the child unborn has the right to every care that it shall not be hurt by accident.
What constitutes dangerous occupations or amusements must be decided in individual cases by the family doctor or an experienced mother. What is insisted on here is that there is a moral obligation on the part of the parents to do nothing which will directly injure the third person concerned. If anything, the child has an especial right to protection, on account of its inability to protect itself.
Perhaps more important still is the influence which parents exert on the soul of the unborn child. True it has not received Baptism and is incapable for the time being of receiving the covenanted grace consequent on Baptism.
But there can be no doubt that the heart and mind of the parents do exercise an influence, for good or for evil, on the unborn child. Perhaps it may be only in the natural order. But even so this natural foundation is a preparation for the supernatural grace of Baptism. The supernatural grace will be all the more fruitful if it falls upon well prepared natural ground.
The science of education tends to throw back the time at which the formation of the child mind begins. Formerly the best teachers were reserved for the highest classes in our schools. Then it was seen that the lower classes were of equal importance.
And so on the important day was pushed back; and now there are educationists who say that a child's training begins forty years before it is born. Doubtless there is some exaggeration in these sayings, yet there is enough truth in them to show that the parents, and chiefly the mother, do exercise an enormous influence on the children before they are born.
The use of alcohol by the parents is proved to predispose the child to alcohol. At the time of the exercise of the marriage act, both parents should be quite free from any effects of drink. With regard to the mother, it were better that she should be a total abstainer, and particularly during the whole period of child-bearing. Only by medical advice is it wise to take any alcoholic stimulant whatever. The same advice holds good, too, for the period following on the birth of the child.
The dispositions of mind and heart also reproduce themselves. If the mother is cross, or depressed, or unhappy, during the time of childbearing, there is a likelihood of the child being tiresome. And conversely, if the mother is happy and contented, the child will probably be good and easy to nurse....
[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.
Sunday, June 27, 2010
Gospel for Monday, 13th Week in Ordinary Time
Memorial: St Irenaeus, Bishop and Martyr
From: Matthew 8:18-22
Demands for Following Christ
[18] Now when Jesus saw great crowds around Him, He gave orders to go over to the other side. [19] And a scribe came up and said to Him, "Teacher, I will follow You wherever You go." [20] And Jesus said to him, "Foxes have holes, and birds of the air have nests; but the Son of Man has nowhere to lay His head." [21] Another of the disciples said to Him, "Lord let me first go and bury my father." [22] But Jesus said to him, "Follow Me, and leave the dead to bury their own dead."
_____________________
Commentary:
18-22. From the very outset of His messianic preaching, Jesus rarely stays in the same place; He is always on the move. He "has nowhere to lay His head" (Matthew 8:20). Anyone who desires to be with him has to "follow Him". This phrase "following Jesus" has a very precise meaning: it means being His disciple (cf. Matthew 19:28). Sometimes the crowds "follow Him"; but Jesus' true disciples are those who "follow Him" in a permanent way, that is, who keep on following Him: being a "disciple of Jesus" and "following Him" amount to the same thing. After our Lord's ascension, "following Him" means being a Christian (cf. Acts 8:26). By the simple and sublime fact of Baptism, every Christian is called, by a divine vocation, to be a full disciple of our Lord, with all that that involves.
The evangelist here gives two specific cases of following Jesus. In the case of the scribe our Lord explains what faith requires of a person who realizes that he has been called; in the second case--that of the man who has already said "yes" to Jesus--He reminds him of what His commandment entails. The soldier who does not leave his position on the battlefront to bury his father, but instead leaves that to those in the rearguard, is doing his duty. If service to one's country makes demands like that on a person, all the more reason for it to happen in the service of Jesus Christ and His Church.
Following Christ, then, means we should make ourselves totally available to Him; whatever sacrifice He asks of us we should make: the call to follow Christ means staying up with Him, not falling behind; we either follow Him or lose Him. In the Sermon on the Mount (Matthew 5-7) Jesus explained what following Him involves--a teaching which we find summarized in even the most basic catechism of Christian doctrine: a Christian is a man who believes in Jesus Christ--a faith he receives at Baptism--and is duty bound to serve Him. Through prayer and friendship with the Lord every Christian should try to discover the demands which this service involves as far as he personally is concerned.
20. "The Son of Man": this is one of the expressions used in the Old Testament to refer to the Messiah. It appeared first in Daniel 7:14 and was used in Jewish writings in the time of Jesus. Until our Lord began to preach it had not been understood in all its depth. The title "the Son of man" did not fit in very well with Jewish hopes of an earthly Messiah; this was why it was Jesus' favorite way of indicating that He was the Messiah--thereby avoiding any tendency to encourage Jewish nationalism. In the prophecy of Daniel just mentioned this messianic title has a transcendental meaning; by using it Jesus was able discreetly to proclaim that He was the Messiah and yet avoid people interpreting His role in a political sense. After the Resurrection the Apostles at last realized that "Son of Man" meant nothing less than "Son of God".
22. "Leave the dead to bury their own dead": although this sounds very harsh, it is a style of speaking which Jesus did sometimes use: here the "dead" clearly refers to those whose interest is limited to perishable things and who have no aspirations towards the things that last forever.
"If Jesus forbade him," St. John Chrysostom comments, "it was not to have us neglect the honor due to our parents, but to make us realize that nothing is more important than the things of Heaven and that we ought to cleave to these and not to put them off even for a little while, though our engagements be ever so indispensable and pressing" ("Hom. on St. Matthew", 27).
___________________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
From: Matthew 8:18-22
Demands for Following Christ
[18] Now when Jesus saw great crowds around Him, He gave orders to go over to the other side. [19] And a scribe came up and said to Him, "Teacher, I will follow You wherever You go." [20] And Jesus said to him, "Foxes have holes, and birds of the air have nests; but the Son of Man has nowhere to lay His head." [21] Another of the disciples said to Him, "Lord let me first go and bury my father." [22] But Jesus said to him, "Follow Me, and leave the dead to bury their own dead."
_____________________
Commentary:
18-22. From the very outset of His messianic preaching, Jesus rarely stays in the same place; He is always on the move. He "has nowhere to lay His head" (Matthew 8:20). Anyone who desires to be with him has to "follow Him". This phrase "following Jesus" has a very precise meaning: it means being His disciple (cf. Matthew 19:28). Sometimes the crowds "follow Him"; but Jesus' true disciples are those who "follow Him" in a permanent way, that is, who keep on following Him: being a "disciple of Jesus" and "following Him" amount to the same thing. After our Lord's ascension, "following Him" means being a Christian (cf. Acts 8:26). By the simple and sublime fact of Baptism, every Christian is called, by a divine vocation, to be a full disciple of our Lord, with all that that involves.
The evangelist here gives two specific cases of following Jesus. In the case of the scribe our Lord explains what faith requires of a person who realizes that he has been called; in the second case--that of the man who has already said "yes" to Jesus--He reminds him of what His commandment entails. The soldier who does not leave his position on the battlefront to bury his father, but instead leaves that to those in the rearguard, is doing his duty. If service to one's country makes demands like that on a person, all the more reason for it to happen in the service of Jesus Christ and His Church.
Following Christ, then, means we should make ourselves totally available to Him; whatever sacrifice He asks of us we should make: the call to follow Christ means staying up with Him, not falling behind; we either follow Him or lose Him. In the Sermon on the Mount (Matthew 5-7) Jesus explained what following Him involves--a teaching which we find summarized in even the most basic catechism of Christian doctrine: a Christian is a man who believes in Jesus Christ--a faith he receives at Baptism--and is duty bound to serve Him. Through prayer and friendship with the Lord every Christian should try to discover the demands which this service involves as far as he personally is concerned.
20. "The Son of Man": this is one of the expressions used in the Old Testament to refer to the Messiah. It appeared first in Daniel 7:14 and was used in Jewish writings in the time of Jesus. Until our Lord began to preach it had not been understood in all its depth. The title "the Son of man" did not fit in very well with Jewish hopes of an earthly Messiah; this was why it was Jesus' favorite way of indicating that He was the Messiah--thereby avoiding any tendency to encourage Jewish nationalism. In the prophecy of Daniel just mentioned this messianic title has a transcendental meaning; by using it Jesus was able discreetly to proclaim that He was the Messiah and yet avoid people interpreting His role in a political sense. After the Resurrection the Apostles at last realized that "Son of Man" meant nothing less than "Son of God".
22. "Leave the dead to bury their own dead": although this sounds very harsh, it is a style of speaking which Jesus did sometimes use: here the "dead" clearly refers to those whose interest is limited to perishable things and who have no aspirations towards the things that last forever.
"If Jesus forbade him," St. John Chrysostom comments, "it was not to have us neglect the honor due to our parents, but to make us realize that nothing is more important than the things of Heaven and that we ought to cleave to these and not to put them off even for a little while, though our engagements be ever so indispensable and pressing" ("Hom. on St. Matthew", 27).
___________________________
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 28
The Great Protection
What a good and blessed tradition is represented by the frequent involuntary lifting up of the heart to God, among the multitudes of our Christian people!
And how this should be cherished by those who truly understand what God is to us all.
How true it is that God has not 'left Himself without testimony' (Acts xiv, 16) - not merely making Himself known by the marvels of Creation, but being present and felt in the spirit and heart of every man.
Oh, let us never so degrade and blind our immortal souls as to lose the sense and presence of God!
-Hedley.
_________________
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
What a good and blessed tradition is represented by the frequent involuntary lifting up of the heart to God, among the multitudes of our Christian people!
And how this should be cherished by those who truly understand what God is to us all.
How true it is that God has not 'left Himself without testimony' (Acts xiv, 16) - not merely making Himself known by the marvels of Creation, but being present and felt in the spirit and heart of every man.
Oh, let us never so degrade and blind our immortal souls as to lose the sense and presence of God!
-Hedley.
_________________
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 27
CHAPTER VIII
BEFORE AND AFTER CHILDBIRTH
[continued from yesterday]
The Church teaches that children receive their bodies from their parents, but not their souls. Each soul is specially created by God and infused into the body at the moment of creation. God does His share at the will of the parents. He has so decreed it as part of His providence.
Parents therefore share the dignity of parenthood, with God. Hence the author of the Epistle to the Hebrews can say: "Moreover we have had fathers of our flesh for instructors, and we reverenced them: shall we not much more obey the Father of spirits and live?"
There is a difference of opinion amongst Catholic theologians as to the precise time at which the soul is infused into the newly formed body. Some say that it is at the very moment of conception, whilst others, including St. Thomas, say not until some time after, when the body has been more perfectly formed. The first opinion is the more common. For all practical purposes in regard to marriage it may be more profitably followed; for whether the soul comes at the moment of conception or later, the Church regards the new and independent life as existing from conception.
If the new being has not got an intellectual soul, it is nevertheless ordained by God to receive one. All harm, therefore, which may be inflicted on the new being is harm inflicted on a human being, either directly or by anticipation. Likewise, all good done to the new life is good done to a human life, either directly or by anticipation.
The first duty of parents towards the unborn child is to recognize the sacredness of its life. One of the commonest features of race suicide which prevails to-day, is the destruction of the unborn child. Artificial means are adopted in order to prevent conception which are not always successful. Then recourse is had to the crime of abortion. And the sad thing is that the opinion is spreading that such a destruction of child life is not a crime.
Parents speak of it as if it were an ordinary way of being rid of an unpleasant inconvenience. Happily the idea has not become prevalent in Catholic families. Nevertheless, Catholics need to be on their guard against the materialistic doctrine and its consequences.
Let the truth be said plainly:
__________
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.
BEFORE AND AFTER CHILDBIRTH
[continued from yesterday]
The Church teaches that children receive their bodies from their parents, but not their souls. Each soul is specially created by God and infused into the body at the moment of creation. God does His share at the will of the parents. He has so decreed it as part of His providence.
Parents therefore share the dignity of parenthood, with God. Hence the author of the Epistle to the Hebrews can say: "Moreover we have had fathers of our flesh for instructors, and we reverenced them: shall we not much more obey the Father of spirits and live?"
There is a difference of opinion amongst Catholic theologians as to the precise time at which the soul is infused into the newly formed body. Some say that it is at the very moment of conception, whilst others, including St. Thomas, say not until some time after, when the body has been more perfectly formed. The first opinion is the more common. For all practical purposes in regard to marriage it may be more profitably followed; for whether the soul comes at the moment of conception or later, the Church regards the new and independent life as existing from conception.
If the new being has not got an intellectual soul, it is nevertheless ordained by God to receive one. All harm, therefore, which may be inflicted on the new being is harm inflicted on a human being, either directly or by anticipation. Likewise, all good done to the new life is good done to a human life, either directly or by anticipation.
The first duty of parents towards the unborn child is to recognize the sacredness of its life. One of the commonest features of race suicide which prevails to-day, is the destruction of the unborn child. Artificial means are adopted in order to prevent conception which are not always successful. Then recourse is had to the crime of abortion. And the sad thing is that the opinion is spreading that such a destruction of child life is not a crime.
Parents speak of it as if it were an ordinary way of being rid of an unpleasant inconvenience. Happily the idea has not become prevalent in Catholic families. Nevertheless, Catholics need to be on their guard against the materialistic doctrine and its consequences.
Let the truth be said plainly:
All attempts to kill the unborn child are attempts to commit murder....[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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