Category Archives: New Testament

God & earthquakes


-by Br Michael Solomon, OP

“The call to follow Jesus throughout the Gospels always involves Jesus calling an individual out of his or her old life and into a new life. This new life involves being a disciple of Christ, which means being with him and following the master wherever he goes. After Jesus ascends into heaven, the question is, how does someone follow if Jesus is not physically present?

This question is answered throughout the Acts of the Apostles and the other epistles. The Holy Spirit, the fruit of the love of the Father and the Son, is the one who makes Christ present to all people. In Acts 16:25-40, the Philippian jailer has been tasked with keeping Paul and Silas imprisoned, because they are dangerous men and should not be allowed to talk to the people; however, an earthquake hits, and it is so violent that it breaks the chains of Paul and Silas and flings the doors of the prison wide open. The jailer thinks that he has failed in his task and that he must now do the honorable thing and kill himself rather than face humiliation. To the shock of the jailer, Paul calls out saying that they have not left the prison.

This is the moment of theophany, that is, the moment that God makes known His presence. We know this because the jailer, prior to the earthquake, is unmoved or at best indifferent to St. Paul and his God. Post earthquake, we find the jailer trembling with fear, not at the earthquake, but at Paul and Silas who still remain in the jail cell. The jailer’s next move is even more striking because he asks an unexpected question. “What must I do to be saved?” He asks this not from fear of his superiors, but from a special grace.

How do we explain such a striking change? Simply put, it is the Holy Spirit who moves the jailer’s heart and later allows him to respond with faith in Jesus, which is what Paul says he must to do be saved. The earthquake itself, in one sense, is a symbol portraying the power of the Holy Spirit that breaks into the jailer’s life and shatters his unbelief. In another sense, the earthquake indicates God’s divine providence working through natural events in order to keep the mission of Paul and Silas going, and to transform the heart of the jailer and all of his household.

In the end, we can say that the power of the Holy Spirit is manifested in the earthquake; God’s power is at once terrifying and glorious. While we may not always have an earthquake-like experience of God in our own lives, the Holy Spirit still works great things in the deep recesses of our souls. Our response, like that of the jailer, ought to be not only fear and trembling, but also docility and obedience to God’s divine providence in our lives. To follow Jesus then, means to respond to the movements of the Holy Spirit and to have faith in the knowledge that Jesus is imminently near and present at every moment. The grace of this knowledge shatters our unbelief and calls us out of our old life.”

Love,
Matthew

Blessed are those who mourn, for they shall be comforted. -Mt 5:4


-please click on the image for greater detail.


A view of the cross and the sculpture ‘Pieta’ by Nicholas Coustou behind debris inside the Notre-Dame de Paris in the aftermath of a fire that devastated the cathedral, in Paris, France, 16 April 2019. The fire started in the late afternoon on 15 April in one of the most visited monuments of the French capital.
Cathedral of Notre-Dame of Paris fire aftermath, France – 16 Apr 2019, please click on the image for greater detail.

Through the grace and mercy and Providence of God, I have had the opportunity to be comforted in my trials of depression and anxiety, and my experience of the vicissitudes of others.

I have had the privilege to comfort others in suffering the effects of job loss, food insecurity, age discrimination, divorce, death, and alcoholism, as well as the general vicissitudes of human nature they experience.  Praise Him!!!!!!

I know others have had to be comforted from my own vicissitudes I have inflicted on them.  Lord, have mercy on me, for I am a sinful man.


-by Br Mary Francis Day, OP

“This has always struck me as the most outstanding and counterintuitive of the beatitudes. The beatitude itself is a promise, not for the present sorrow, whatever it might be, but for the future. What is it to be comforted or consoled? As Merikakis notes in Fire of Mercy, Heart of the Word, to be consoled is to be “called to someone’s side.” If to be in desolation is be abandoned and alone, consolation implies that someone has come to be with me in my sorrow. This beatitude is the promise of an interior presence that is capable of transforming suffering from within.

What kind of presence is this? The kind of happiness that consolation brings cannot come from naivete. Divine consolation is a help to us in a world that is very much fallen and reeling from its wounds. As Christ rose on Easter, with the marks of the nails still in his hands and feet, so by the grace of the Resurrection, we are to rise with our own wounds. These wounds are to be glorified by a life of grace spent following Christ, but they are still wounds. Understood this way, consolation is not incompatible with loss or mourning—it presupposes it. In His Paschal Mystery, Jesus did not eliminate suffering, but He did something only God can do: He transformed it. What was once a mark of sin and death can now be sign of light and life. The aid that comes to us in our own afflictions is the presence of God in our souls, which heals us, and lets us know that we are not alone, and that nothing has been suffered in vain.

We can understand consolation as the interior awareness of this presence, which is a response to our frailty. This divine compassion is not just a sentiment, it is a person: “God’s love has been poured into our hearts through the Holy Spirit which has been given to us” (Rom 5:5). We call the Holy Spirit “the gift of God most high” because it is by means of the Spirit’s presence that we receive consolation. It is a gift that is freely and abundantly given to all the baptized. Baptism, after all, is nothing less than the divine adoption whereby we become brothers with Jesus and sons of the same Father.

Most of the time, the best consolers are those whom we know and love. The closer someone is to us, the easier it is receive comfort from them. (Ed.  It is equally true, likely moreso, that those closest to us are the cause of our sorrow and mourning, rather than our comfort and the consolation.  Who else can cause such grief?)  This (consolation) is all the more true of the Holy Spirit, Who is closer to us than we are to ourselves. And this is necessary: sometimes human comfort is not enough to cope with loss. Like the mothers of Bethlehem after the slaughter of the Holy Innocents, we may be unable to accept merely human comfort: “A voice was heard in Ramah, wailing and loud lamentation, Rachel weeping for her children; she refused to be consoled, because they were no more” (Matt 2:18). It is at this point that we must be silent and wait for God to act. This kind of passivity is not stoic resignation, or “acceptance” of the inevitable; it is an act of hope, which is among the most strong and striking of the virtues. “Be strong, and let your heart take courage, all you who wait for the Lord!” (Ps 31:24).”

Love & consolation,
Matthew

Peace be with you

“Peace I leave with you; My peace I give you. I do not give to you as the world gives. Do not let your hearts be troubled and do not be afraid.” Jn 14:27


-by Br Nicholas Hartman, OP

““Peace be with you.” Jesus had undergone his Passion. He had overthrown and cast out “the ruler of this world” (Jn 12:31). He had risen from the dead. He assured victory to his disciples even though their struggles had not ended. They still needed to preach the Gospel. Persecutions would follow and martyrdom, all, save one, the Beloved, who would be exiled to Patmos. They would soon deal with controversies among themselves. Nevertheless, the real contest was over; victory was assured by Christ. “Peace be with you.”

Peace is an effect of charity. Through charity we love God above all things and our neighbors as ourselves. Charity quiets conflicting desires by directing all our desires to God, and God satisfies this desire completely in the beatific vision that the saints in heaven enjoy. Furthermore, through charity “we love our neighbors as ourselves, from which a man desires to fulfill his neighbor’s will as if it were his own” (ST II-II.29.3). Charity produces peace. Perfect charity produces perfect peace.

Christ is the source of this peace. Our love for God is founded upon the love Christ showed us: “We love because He first loved us” (1 Jn 4:19). Christ showed us this love on the cross, by laying down His life. Christ thereby triumphed over our old enemy, assuring us ultimate victory and final peace. When Jesus appeared to His disciples, He manifested His triumph over death: “Look at my hands and my feet, that it is I, Myself. Touch Me and see, because a ghost does not have flesh and bones as you can see I have” (Lk 24:39).

Assured of victory—of final peace—we now enjoy an imperfect peace in ourselves and in the Church. For now, we live amid trials, but Christ has secured victory. “Being saturated and satiated with emotion,” we can sleep “the sleep of the saved.” Christ is risen! He appears to us now: in living, in suffering, in dying. In the midst of it all, He shows Himself to us. He shows us the tokens of His ultimate victory. He points to His supreme act of love for us. “Peace be with you.””

Love & His Peace,
Matthew

Oct 25 – Sts Chrysanthus & Daria of Rome, (d. 283 AD), Husband & Wife, Martyrs – reading your way into the Church

I have heard in my “travels” of the evangelistic kind, of adults converting to Catholicism by “reading their way into the Church”. Hence, this blog. All is grace.

-by Father Francis Xavier Weninger, 1876

“Saint Chrysanthus is one of the many who have experienced how useful and beneficial is the reading of devout books, especially the Gospel. He was born of heathen parents. Polemius his father, stood so high with the emperor, that he was raised to the dignity of a Senator. Chrysanthus’ greatest pleasure was reading; and one day, by special Providence, the Gospel fell into his hands. He read it through most attentively; but not being able to comprehend it, he secretly requested a Christian to explain it to him. This Christian procured him an opportunity to speak to Carpophorus, a holy and very learned priest, who explained to him all he desired to know, and, with the divine assistance, succeeded so well, that Chrysanthus recognized the falsity of the heathen gods, as well as the truth of the Christian religion, and having been properly instructed, he received holy baptism. After this, he appeared no more at the heathen theatres and sacrifices, but associated with Christians, which awakened in his father the suspicion that his son either desired to adopt the faith of Christ, or perhaps was already enrolled among the number of the faithful.


-statue of Saint Chysanthus, Catholic Parish of Saints Chysanthus and Daria, Welcherath, Germany

He called him to account, and as Chrysanthus fearlessly confessed the truth, the angry father cast him into a damp and dark prison, determined to let him die there of hunger. As, however, after a few days, he found him as strong as ever, and as firm in confessing Christ as he had been before, he resorted to other and more horrible means to compel him to forsake Christ. He confined him in a room most luxuriously fitted up, and sent several wicked young women to tempt him, believing that this would be the easiest manner of bringing him back to idolatry. When the first of these women entered, and the chaste Chrysanthus became aware of her intention, he cried loudly to God for assistance, most solemnly declaring that he would much rather die than offend Him. He endeavored to flee, but the room was locked. Hence he did all that was possible under the circumstances. He turned his face away, shut his eyes and closed his ears with both hands, while he continued to pray to the mighty God for assistance. His prayers went to heaven; for the woman was suddenly seized with so invincible a drowsiness, that she sank to the floor, and was carried out of the room. The same happened to the second and the third; and the Saint, recognizing the hand of the Almighty in it, gave due thanks to heaven.

Polemius, however, ascribed it all to witchcraft, and sought in another manner to compass his design. He persuaded Daria, a virgin consecrated to the service of Minerva, to marry his son, in order to draw him gradually away from the Christian faith and bring him back to the gods. Daria consented, and Polemius bringing her to Chrysanthus, introduced her as his future spouse. Chrysanthus, conversing for some time alone with her, told her that he was a Christian, and making her acquainted with the reasons which had induced him to become converted, he succeeded, by the grace of God, in making her promise to embrace the true faith. Not satisfied with this, he explained to her how priceless a treasure chastity is, adding that he was determined to preserve it unspotted. He also said to her that he was willing to marry her, to give her the opportunity of becoming a Christian, but only if she was willing that they should live in perpetual continence. Daria consented cheerfully, after which Chrysanthus announced to his father that he was ready to make Daria his wife.


-statue of Saint Daria of Rome, Catholic Parish of Saints Chysanthus and Daria, Welcherath, Germany

Polemius, greatly rejoiced, ordered a splendid wedding, after which the newly-married couple lived as they had agreed upon, in virginal chastity. Soon after, Daria was secretly baptized, and endeavored to lead an edifying life with her spouse. Both assisted, to the best of their ability, the oppressed Christians, and also used every opportunity to bring the infidels to the knowledge of the true God. For a time they were not molested; but when, at length, Celerinus, the Governor, was informed of their conduct; he gave Claudius, the Praetor, orders to investigate the matter. Hence, Chrysanthus was brought into the Temple of Jupiter to sacrifice to the idols, after the manner of the pagans. As he refused to do this, he was scourged so dreadfully, that he doubtless would have died, had not God preserved him by a miracle. After this, he was dragged, laden with heavy chains, into a dark hole, into which all the sewers of the prison emptied. Being locked up in this foul place, the holy man called on the Almighty, and suddenly the darkness around him gave away to a heavenly light; a delicious odor filled the air, and he was freed from his heavy chains. Claudius, in consequence of this and other miracles, desired to be baptized, with his wife, Hilaria, his two sons, Maurus and Jason, and seventy soldiers who were under his command. The emperor was greatly enraged when this news was reported to him, and ordered Claudius drowned, Hilaria hanged, and Maurus and Jason beheaded.

Meanwhile, Daria also was imprisoned on account of her belief in the Christian faith. She evinced, however, no less fortitude than her holy spouse. She was taken into a house of ill-repute to be a prey to wicked men. Daria, in this danger, called on the great protector of the innocent, and God caused a lion to break from his place of confinement and come running to her, as if to guard her from all harm. When the first man entered the room where the chaste virgin was, the lion seized him, threw him to the ground, and then looked up to Daria, as if to ask her whether he should kill him or not. The tender martyr helped the trembling youth to rise, and reproaching him for his wickedness, she exhorted him to do penance, and succeeded in persuading him to become a Christian. The same happened to two others, who, like the first, left her converted. The tyrant raged when he heard of it, and commanded fire to be set to the room in which Daria was, that she might be burnt with the lion. When the fire was kindled, Daria made the sign of the holy cross over her protector, the lion, and sent him away through the flames uninjured. She herself also remained unharmed, though the room was burnt to ashes. Many other miracles were wrought by her and by Saint Chrysanthus, in consequence of which a great many heathens were converted. At last, both were sentenced to be thrown into a deep sand pit outside the city, near the Via Salaria Nova where, covered with stones and sand, they were buried alive, in the year 283 AD.


-The Martyrdom of Saints Chrysanthus and Daria of Rome; Menologion of Basil II, Menologion of Basileiou; 11th century illuminated Byzantine manuscript with 430 miniatures; Vatican Library; Italy

Considerations

Saint Chrysanthus shut his eyes and closed his ears with both hands, that he might not see nor hear those who had been sent to tempt him. Oh! how wisely he acted! Numberless persons have fallen into vice and have been precipitated into hell, because they did not guard their eyes from gazing on dangerous persons and objects; or because they listened to flatteries or to impure words and songs. Death came upon them through eyes and ears, like a thief through the window. If they had turned their eyes away and closed their ears, if they had left those who spoke immodestly and sang lascivious songs, they would not have become guilty of sin, and would not have been cast into the depth of hell. The pious king David would not have fallen, if he had not been careless in the use of his eyes. And where would he be, if he had not done penance? The beginning of the misfortunes which assailed the strong Samson, and which ended in his death, was his gazing upon Delilah. Sichem, a noble prince, was tempted to sin, as we are told in Holy Writ, by looking upon the imprudent Dina, and being soon after murdered, was cast into hell. We omit innumerable others whose ruin began in the same manner. Each of these shall cry out, during all eternity: “My eye,” (my ear) “has wasted my soul” (Lament iii.). Imprudent looking about and listening robbed them of their innocence, their piety, the grace and friendship of God, and at last, of salvation. If you do not wish to experience the same, keep your eyes, your ears, and in fact all your senses under control. “Hedge in thy ears with thorns,” admonishes the Wise Man, “hear not a wicked tongue.” (Eccl., xxviii.) “Those who listen voluntarily to sinful speeches, give death permission to enter through the window,” writes Saint Theodore. “The eyes are the leaders of sin,” says Saint Jerome. “To preserve purity of heart, it is necessary to keep a guard over our exterior senses,” says Saint Gregory.

Saint Chrysanthus and Saint Daria were thrown into the greatest danger to sin. They were tempted, but without their fault. They resisted, called on God, and did all in their power not to yield, and God protected them from consenting to do wrong. As these Saints were subjected to exterior temptations, so are many souls tempted interiorly; some through their own fault, others without the reproach of the slightest guilt. To the former belong those who spend their time in idleness; who are intemperate in eating and drinking; who neglect prayer and other good works; who, without reason, seek dangerous company, assist at indecent plays, read unchaste or sensational books; who look at persons immodestly dressed or at unclean pictures; who like to listen to, or indulge in improper jests, or songs; who play indecent games; delight in wanton dances and amusements; make friends and acquaintances of persons of little or no virtue; in short, those who in their manners and actions, dispense with Christian modesty. All these can blame only themselves when they suffer from unclean temptations; they themselves give occasion to them. But there are many who, though they avoid all this, are still violently tempted, as was the case with many Saints in this world. These are not to be blamed for their temptations, as they have not, by their conduct, occasioned them.

The former have every reason to fear that they will commit great sins in consequence of the temptations which they themselves have caused; for it is written: “He that loveth the danger, shall perish in it.” (Eccl., iii.) No one will believe such people when they say that they are sorry to be troubled by such temptations. If this is the truth, why then do they give occasion to them? To imagine that these temptations can easily be overcome, without the divine assistance, is presumption; for, God has nowhere promised His aid to those who throw themselves into danger. They are not worthy of it. What else then, can they expect but that they will frequently fall into sin, and finally into hell? Quite differently must those be judged who are tempted without their own fault. If they do all they can, and pray to God for help, they will not be overcome, but may be assured that the Almighty will assist them, as they manifest their love and fidelity to Him by avoiding everything that may lead them into temptation. And who can believe that God will forsake His faithful servants in their fight?

For the two Saints, whose festival we celebrate today, and for many others, He worked miracles to protect them in their danger. Hence, never give occasion to temptations; and if they nevertheless assail you, trust in God; call on Him, and resist bravely. The whole of hell will be unable to conquer you; for, the Almighty will be your protector. “He is a protector of all who trust in Him.” (Psalm xvii.) “He is a protector in the time of trouble, and the Lord will help and deliver them.” (Psalm xxxvi.)”

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In 2008 the Reggio Emilia Cathedral in Modena in Northern Italy faced renovations. The workers discovered more than 300 bones belonging to two skeletons in one of the sealed crypts. The skulls were packed inside a pair of silver-and-gold busts deep in a cathedral vault. The relics of Daria & Chrysanthus were venerated and displayed. Carbon dating showed they belonged to a young man and a young woman in their late teens with a radiocarbon date between AD 80 and AD 340.


-the skull of Daria


-Daria


-before the altar

Love,
Matthew

Love of God & neighbor

 -Pope Francis kisses the feet of Muslim refugees during the foot-washing ritual at the Castelnuovo di Porto refugees center near Rome, Italy, March 24, 2016. Pope Francis on Thursday washed and kissed the feet of refugees, including three Muslim men, and condemned arms makers as partly responsible for Islamist militant attacks that killed at least 31 people in Brussels.

-by Rev Gabriel of St Mary Magdalen, OCD, Divine Intimacy, Baronius Press, (c) 1964

Presence of God – Make me understand, O Lord, that the surest sign of my love for You is a sincere love for my neighbor.

MEDITATION

A soul who lives for God sometimes needs to be reassured that its love for Him is not an illusion. What criterion will give it the greatest certitude? St. Teresa of Jesus says, “We cannot be sure if we are loving God, although we may have good reason to believe that we are, but we can know quite well if we are loving our neighbor. And be certain that, the farther advanced you find you are in this, the greater the love you will have for God” (Interior Castle V, 3). This is an indisputable argument because the virtue of charity is but one; and while it is difficult to verify our love for God, it is impossible to deceive ourselves about our love for our neighbor. We have no need of any great insight to know whether we are charitable, patient, forgiving, and kind to others, and precisely from the way we behave toward them can we deduce the measure of our love for God.

Sometimes we can deceive ourselves thinking we love God very much because we experience certain spiritual joys during the time of prayer. We believe that we are ready to confront any sacrifice for the love of God because we feel ardent desires arising within us. St. Teresa of Avila, with keen psychological insight, warns souls of the pitfalls into which they may fall and puts them on their guard: “No, sisters, no; what the Lord desires is works. If you see a sick sister to whom you can give some help, never be affected by the fear that your devotion will suffer, but take pity on her: if she is in pain, you should feel pain too; if necessary, fast so that she may have your food, not so much for her sake as because you know it to be your Lord’s will” (Interior Castle V, 3). This is real love, and it was exactly in this sense that St. John the Evangelist said in his first epistle, “We know that we have passed from death to life, because we love the brethren” (1 John 3:14). He did not say, because we love God, but because we love the brethren, for fraternal charity is the most certain sign of true love for God.

COLLOQUY

“O Lord, the surest sign of my love for You is the degree of perfection with which I keep the commandment of charity toward my neighbor. As this is most important, I must strive to know myself better, even in the very smallest matters, taking no notice of all the fine plans that come crowding into my mind when I am at prayer, and which I think I will carry out and put into practice for the good of my neighbor, in the hope of saving even one soul. If my later actions are not in harmony with these plans, I can have no reason for believing that I should ever have put them into practice. Nor should I, my God, imagine that I have attained to union with You, and love You very much, because of the devotion and spiritual delights which I may have had in prayer. I ought rather to ask You to grant me this perfect love for my neighbor and then allow You to work. If on my side I use my best endeavors and strive after this love in every way I can, doing violence to my own will so that the will of others may be done in everything, even foregoing my own rights; if I forget my own good in my concern for theirs, however much my nature may rebel; if I try to shoulder some trial, should the opportunity present itself, in order to relieve my neighbor of it, You certainly will give me even more than I can desire. But I must not suppose that it will cost me nothing. Besides, Lord, did not the love You had for us cost You, too? To redeem us from death, You died such a grievous death as the death of the Cross” (Teresa of Jesus, Interior Castle V, 3).

Love,
Matthew

“Blessed are they who mourn…” – Mt 5:4

“…But there is also the mourning occasioned by the shattering encounter with truth, which leads man to undergo conversion and to resist evil. This mourning heals, because it teaches man…

…Peter is an example of (this) second kind: Struck by the Lord’s gaze, he bursts into healing tears that plow up the soil of his soul. He begins anew and is himself renewed.

Ezekiel, Chapter 9

Then I heard Him call out in a loud voice, “Bring near those who are appointed to execute judgment on the city, each with a weapon in his hand.” And I saw six men coming from the direction of the upper gate, which faces north, each with a deadly weapon in his hand. With them was a man clothed in linen who had a writing kit at his side. They came in and stood beside the bronze altar.

Now the glory of the God of Israel went up from above the cherubim, where it had been, and moved to the threshold of the temple. Then the Lord called to the man clothed in linen who had the writing kit at his side and said to him, “Go throughout the city of Jerusalem and put a mark on the foreheads of those who grieve and lament over all the detestable things that are done in it.”

As I listened, He said to the others, “Follow him through the city and kill, without showing pity or compassion. Slaughter the old men, the young men and women, the mothers and children, but do not touch anyone who has the mark. Begin at my sanctuary.” So they began with the old men who were in front of the temple.

Then He said to them, “Defile the temple and fill the courts with the slain. Go!” So they went out and began killing throughout the city. While they were killing and I was left alone, I fell facedown, crying out, “Alas, Sovereign Lord! Are you going to destroy the entire remnant of Israel in this outpouring of your wrath on Jerusalem?”

He answered me, “The sin of the people of Israel and Judah is exceedingly great; the land is full of bloodshed and the city is full of injustice. They say, ‘The Lord has forsaken the land; the Lord does not see.’ 10 So I will not look on them with pity or spare them, but I will bring down on their own heads what they have done.”

11 Then the man in linen with the writing kit at his side brought back word, saying, “I have done as You commanded.”

Ezekiel 9:4 offers us a striking testimony to how this positive kind of mourning can counteract the dominion of evil. Six men are charged with executing divine punishment on Jerusalem—on the land that is filled with bloodshed, on the city that is full of wickedness (cf. Ezek 9:9). Before they do, however, a man clothed in linen must trace the Hebrew letter tau (like the sign of the Cross) on the foreheads of all those “who sigh and groan over all the abominations that are committed in the city” (Ezek 9:4). Those who bear this mark are exempted from the punishment. They are people who do not run with the pack, who refuse to collude with the injustice that has become endemic, but who suffer under it instead. Even though it is not in their power to change the overall situation, they still counter the dominion of evil through the passive resistance of their suffering—through the mourning that sets bounds to the power of evil.

…Once again, as in the vision of Ezekiel, we encounter here the small band of people who remain true in a world full of cruelty and cynicism or else with fearful conformity. They cannot avert the disaster, but by “suffering with” the one condemned (by their com-passion in the etymological sense) they place themselves on his side, and by their “loving with” they are on the side of God, Who is love.

…Those who do not harden their hearts to the pain and need of others, who do not give evil entry to their souls, but suffer under its power and so acknowledge the truth of God—they are the ones who open the windows of the world to let the light in. It is to those who mourn in this sense that great consolation is promised. The second Beatitude is thus intimately connected with the eighth: “Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven” (Mt 5:10).

The mourning of which the Lord speaks is nonconformity with evil; it is a way of resisting models of behavior that the individual is pressured to accept because “everyone does it.” The world cannot tolerate this kind of resistance; it demands conformity. It considers this mourning to be an accusation directed against the numbing of consciences. And so it is. That is why those who mourn suffer persecution for the sake of righteousness. Those who mourn are promised comfort; those who are persecuted are promised the Kingdom of God—the same promise that is made to the poor in spirit. The two promises are closely related. The Kingdom of God—standing under the protection of God’s power, secure in His love—that is true comfort.”

Ratzinger, Joseph. Jesus of Nazareth: From the Baptism in the Jordan to the Transfiguration (Kindle Locations 1418-1429, 1430-1433, 1436-1445). The Crown Publishing Group. Kindle Edition.

Love, blessed be God,
Matthew

 

“Repent!!! And believe in the Gospel!!!” – Mk 1:15


-by Br Philip Nolan, OP

“While our human judgment suffers from a deep fallibility, God’s judgment is subject to no such imperfection. Throughout the Sacred Scriptures, God asks His prophets to go and report to people that He will judge them. Jonah goes to the Ninevites. Elijah tells king Ahab that “the dogs shall lick up [his] blood” for his crimes (1 Kgs 21:19). John the Baptist demands that the Jewish people repent for their sins. These are not instances of fallible human judgment. Rather, God uses human agents to proclaim to His people the reality of His judgment, in order to try to convince the wayward to change. Divine judgment is coming. Now is the time for repentance.

Jesus, too, demands repentance, but He makes an explicit promise. “The kingdom of God is at hand. Repent, and believe the Gospel” (Mk 1:15). The kingdom of God, expanded upon by Jesus in so many parables throughout the Gospels (the pearl of great price, mustard seed, treasure hidden in a field), is the promise of a life governed by God, ordered by God, healed by God—a life with God. It is that which makes our earthly lives worth living as they become mysteriously entwined with eternity.

We have repented, we continue to repent, and we must also preach repentance. This is not always comfortable, but it is essential. We may be accused of being judgmental, but more properly we are relaying the reality of God’s judgment. The world needs to know that “we must all appear before the judgment seat of Christ, so that each one may receive recompense, according to what he did in the body, whether good or bad” (2 Cor 5:10). Time is short. We must live with urgency. The kingdom is here, the king is here: Rejoice, repent. Our God is merciful: “for He wounds, but He binds up; He smites, but His hands give healing” (Job 5:18). Turn from your delusions, your belief that your desires and your will provide you grounds from which to critique God and His law. Live in freedom. Repent. See the great gift held out to you. Reject what causes you to reject this gift. It is not too late, now is the time.”

Love, myself repenting first & foremost, 1 Cor 15:9,
Matthew

I seek not My own glory – Jn 8:50

“I honor My Father…. I seek not My own glory.”
“I receive not glory from men.”
(John 8:49, 50; John 5:41)

-by Rev Gabriel of St Mary Magdalen, OCD, Divine Intimacy, Baronius Press, (c) 1964

Presence of God – O Jesus, increase within me Your love and Your zeal for the glory of the Father; teach me to despise all personal glory and to flee from it.

MEDITATION

“Jesus ever sought His Father’s glory, and to this end He chose for Himself utter humiliation, even to becoming “the reproach of men and the outcast of the people” (cf Psalm 22:7). Bethlehem, Nazareth, Calvary—the three great stages of the humble, hidden life of Jesus, in which He veiled His glory as the Son of God. Even during His public life, when His divinity was more openly manifested, Jesus tried to flee as much as possible from human glory. Many times after performing a miracle, He imposed silence on those who had witnessed it. He forbade the three Apostles who had been present at the Transfiguration “to tell any man what things they had seen, till the Son of Man shall be risen again from the dead” (Mark 9:8). After the first multiplication of the loaves, “when He knew that they would come to take Him by force and make Him king [He] fled again into the mountain Himself alone” (John 6:15).

The glory of Jesus lies in the fact that He is the Son of God; He desires no other glory. It is as though He would relinquish this essential glory by accepting any other. Therefore He said: “If I glorify Myself, My glory is nothing; it is My Father that glorifieth Me” (John 8:54). Jesus knows that after His death He will be glorified and acknowledged as the Son of God and the Savior of the world, but He desires that even this glory may be for the glorification of His Father: “Father, the hour is come, glorify Thy Son, that Thy Son may glorify Thee” (John 17:1).

COLLOQUY

O Lord, give me Your love for Your Father’s glory, so that I too, wretched and poor though I am, may serve my God in some small way and give Him glory.

“May it be Your pleasure, my God, that the time may come when I shall be able to pay at least a small part of the immense debt I owe You; do You ordain it, Lord, according to Your pleasure, that I may in some way serve You. There have been others who have done heroic deeds for love of You; I myself am capable of words only; and therefore, my God, it is not Your good pleasure to test me by actions. All my will to serve You amounts to nothing but words and desires, and even here I have no freedom, for it is always possible that I may fail altogether. Strengthen and prepare my soul, Good of all good, my Jesus, and then ordain means whereby I may do something for You, for no one could bear to receive as much as I have and pay nothing in return. Cost what it may, Lord, permit me not to come into Your presence with such empty hands, since a man’s reward must be according to his works! O Lord, here is my life, my honor, and my will! I have given it all to You; I am Yours; dispose of me according to Your desire. Well do I know, Lord, how little I am capable of, but keep me near You. I shall be able to do all things, provided You do not withdraw from me. If You should withdraw, for however short a time, I should go where I have already been—namely, to hell” (Teresa of Jesus, Life, 21).

Make me understand, O Lord, that if I wish to work for Your glory and the glory of Your Father, I must be entirely detached from every desire for personal glory; otherwise I shall deceive myself, thinking that I am working for You, whereas in reality I am but serving my own ego.

You know, O Jesus, that herein lies the greatest danger for me, that which I fear most in my good works, especially in the works of my apostolate. Therefore, I beg You, Lord, to use every means to save me from it. And if this requires humiliations, failure, criticism, use them, and use them abundantly. Do not consider my repugnance, pay no attention to my tears, for I do not want to lessen Your glory or ruin Your works by my pride.”

Love & His glory,
Matthew

The Wicked & the Good Shepherd


-“The Bad Sheperd”, by Jan Brueghel the Younger, circa 1616, oil on panel, 73.7 × 104.8 cm (29 × 41.2 in), please click on the image for greater detail


-cf Br Damian Day, OP

“The prophets inveighed against those wicked shepherds “who destroy and scatter the flock of [the Lord’s] pasture” (Jer. 23:1). Such shepherds failed to care for the sheep who “were scattered for lack of a shepherd, and became food for all the wild beasts…No one looked after them” (Ez. 34:5-6). The sheep who follow such shepherds find themselves lost and perishing.

Following wicked shepherds, lost sheep become wicked sheep, trusting in themselves and sharing in the lot of the wicked:

“This is the lot of those who trust in themselves,

who have others at their beck and call.

Like sheep they are driven to the grave,

where death shall be their shepherd.” (Ps. 49: 13-14)

Death is the shepherd of the wicked. For it was the wicked “who with hands and words invited death, considered it a friend, and pined for it, and made a covenant with it” (Wis 1:16). To follow wicked shepherds—or to trust in yourself as your own shepherd—is to make death your shepherd.”

“O Lord, You are my Shepherd, I shall not want; You make me lie down in green pastures, You lead me to the water of refreshment, You convert my soul and lead me on the paths of justice. Even though I walk in the ravines, in the dark valleys, I shall fear no evil, for You are with me. Your rod and Your staff are my comfort. You prepare a table before me in the presence of my enemies. You anoint my head with oil, my cup runs over” (cf. Psalm 23). O Lord, my Good Shepherd, what more could You have done for me that You have not done? What could You have given to me that You have not given? You willed to be my food and drink. What more delightful and salutary, nourishing and strengthening pasture could You have found than Your own Body and Blood?

O good Lord Jesus Christ, my sweet Shepherd, what return shall I make to You for all that You have given me? What shall I give You in exchange for Your gift of Yourself to me? Even if I could give myself to You a thousand times, it would still be nothing, since I am nothing in comparison with You. You, so great, have loved me so much and so gratuitously, I who am so small, so wicked and ungrateful! I know, O Lord, that Your love tends toward the immense, the infinite, because You are immense and infinite. Please tell me, O Lord, how I ought to love You.

My love, O Lord, is not gratuitous, it is owed to You…. Although I cannot love You as much as I should, You accept my weak love. I can love You more when You condescend to increase my virtue, but I can never give You what You deserve. Give me then, Your most ardent love by which, with Your grace, I shall love You, please You, serve You, and fulfill Your commands. May I never be separated from You, either in time or in eternity, but abide, united to You in love, forever and ever.” (-Ven. R. Jourdain).

Love,
Matthew

“By their fruits…” Mt 7:16-20, the role of works in salvation


Karl Keating

Faith & Salvation are gifts

“Fr. William G. Most (1914-1997) will not end up numbered among first-rank apologists, but his book Catholic Apologetics Today (now out of print) came to my attention just when I could profit from it. It appeared as I was putting together the newspaper columns that, when collected and revised, became my first book.

Every Fundamentalist I have dealt with—or so it has seemed—has faulted the Catholic Church for teaching, supposedly, that we are saved through good works. We earn our salvation by what we do.

Although I took the usual route of referring Fundamentalists to James 2:17 (“faith without works is dead”), I learned early on that that scriptural verse failed to make much of an impress on them.  A few seemed to be wholly unfamiliar with that book. That might seem unlikely, given that Fundamentalists style themselves “Bible Christians,” but many of them read (or study) only those parts of the Bible recommended to them by their preachers. Those who read the whole of the Bible often have little appreciation of the import of some passages, such as John 6, in which the Eucharist is promised and described. James’s comment on works is another. “Faith without works is dead” either is passed over or, at most, is interpreted to mean that good works have no significance higher than public affirmation of having “accepted Jesus Christ as Lord and Savior.” Doing good works is a good thing—but not a necessary thing.

It was through reading Most that I adopted a formulation that helped clarify the discussion. It came from his making a distinction between the way James wrote about faith and the way Paul wrote about it. They used the same word but in differing senses.

“Is it true that there is salvation in faith alone?” asks Most. “Definitely, yes!” It is “the chief theme of Galatians and Romans.” Yet James could write that “a man is justified by works and not by faith alone” (James 2:24)—a seeming contradiction.

Either salvation is by “faith alone,” as Luther so imperiously insisted, or it is not; either it comes through faith and nothing else or through faith plus something else. Which is it?

Most made the obvious point that the issue here is with the meaning of the word faith as used by the two apostles. The word was not used univocally. James “clearly uses faith to mean, narrowly, just intellectual acceptance of a revealed truth.” To faith in that restricted sense one needs to add good works. We see this confirmed by Paul himself in Romans 2:6: “He will repay to man according to his works.”

Here comes the crucial part. Most says that “Paul does not mean that works can earn salvation—but violation of the law can earn eternal ruin.” (do good/avoid evil*.  how? by doing good!) Paul does not disagree with James, but he uses a broader sense of faith: “total adherence of a person to God in mind and will. This, in turn, implies certain things.” Chief among the implications is that works have a kind of negative role to play in salvation, this being the main takeaway I had from Most. We can affirm that salvation is through faith, but salvation can be forfeited through sin. Salvation is a gift, but any gift can be rejected or returned to the giver. Something taken on by compulsion (Ed. or forced on you, i.e. slavery, the “gift” of faith) is not a gift.

Once a Christian is in the state of grace (Ed. the “readiness/worthiness/ability to receive/having received” the gift), through baptism or through repentance followed by sacramental confession, s/he is, at that moment, “saved”: were s/he to die in that state (Ed. of grace, readiness/worthiness to receive/having received), he would end up in heaven, even if with a sojourn through purgatory. But his/her state is precarious. There is no adult Christian who has not fallen out of grace through sin. “All have sinned and fallen short of the glory of God” (Rom. 3:23). Someone who has not fallen short of the glory of God, however transiently, is someone who is imbued with God’s grace (Ed. “O Mary conceived without sin…”; Hail Mary, full of grace…, Immaculate Conception, Assumption, etc.); to fall short is to fall into gracelessness.

The key, then, is not to fall out of grace. This where works come in (do good/avoid evil. how? by doing good!), both good works and bad works. Bad works are sins. Through mortal sins (Ed. those which are serious, intentional, which “kill” the life of grace within us, the symptom being, likely, a guilty conscience, if not scrupulous) we lose sanctifying grace and thus salvation. What about good works? (do good/avoid evil. how? by doing good!) They don’t earn us salvation but they do something nearly as valuable: they keep us from throwing salvation away. (do good/avoid evil. how? by doing good!) To persist in good works is to avoid evil works, sins (do good/avoid evil. how? by doing good!). Those who habitually perform good works habitually avoid (but they do not necessarily always avoid) sins that destroy grace.  (Ed. “The devil’s playground…”, Prov 16:27.)

This was, for me, Most’s most valuable point. The Fundamentalist, thinking about Catholicism’s insistence that good works are necessary, thinks we believe that we bring salvation to ourselves. (Pelagianism) The Catholic can answer by saying that good works are shields against bad works (do good/avoid evil. how? by doing good!) (Prov 16:27.). Without good works, there is no prospect that a Christian can maintain grace in his soul, the opportunities to fall from grace being ubiquitous and, often enough, seemingly irresistible. Help is needed if they are to be resisted, and that help comes in the form of habitually performing good works, whether in the form of prayer, almsgiving, or something else.

It wasn’t that Most told me something I had not known, but he told it to me in a way that I had not seen before, at a time when I needed a clearer way to convey Catholic teaching to those who were sure the Church was teaching something contrary to Scripture.  Already I was coming to appreciate that often apologetics consists of offering spectacles of varying prescriptions to an inquirer. Only one prescription will give him clear sight; all the others will give him at best indistinct sight. What you want him to see—some particular truth of the Faith—will remain fuzzy to him until you come across spectacles that precisely compensate for his particular defect of vision.”

-from https://www.catholic.com/magazine/print-edition/faith-and-works-0, this is GOOD!!!  You SHOULD read the WHOLE thing!!!  I didn’t say “easy”.  I just said GOOD!!!!

“Following the Protestant Reformation, the Catholic Church held an ecumenical council in the Italian city of Trent to deal with the theological questions that were being debated. The Council of Trent issued the Decree on Justification (DJ), which set forth the Catholic position on the subject…This is the case with the idea that we need to earn our place before God by doing works…According to Trent, “none of those things that precede justification, whether faith or works, merit the grace (Ed. gift) of justification. ‘For, if by grace, it is not now by works, otherwise,’ as the Apostle says, ‘grace is no more grace’” (DJ 8, quoting Rom. 11:6).

When we come to God and are justified, it happens WITHOUT ANY MERIT ON OUR PART (emphasis added). Neither our faith nor our works—nor anything else—merits justification...If you go through Trent’s Decree on Justification, or the section on justification in the Catechism of the Catholic Church (CCC 1987-1995), you won’t find the phrase “faith and works.” And you won’t find the word works at all in the Catechism’s section on justification.

This may be surprising, but the fact that the magisterium does not express its teaching in this way is a signal that we need to look more closely at what it says….

…Earlier we mentioned that Protestants tend to conceive of justification as an event that occurs at the beginning of the Christian life (Ed.  “I accept Jesus Christ as my PERSONAL? (what about everybody else?) Lord & Savior! = saved) where we are forgiven and declared righteous by God, and we said that this understanding is true as far as it goes.

But in the Catholic view, there is more to justification than this.

In the first place, God doesn’t simply declare us righteous. He also makes us righteous in justification. Thus the Council of Trent defined justification as “not only a remission of sins but also the sanctification and renewal of the inner man” (DJ 7).

So at the beginning of the Christian life (being “saved”), God forgives our sins and gives us the gift of righteousness.

But He’s not done with us!!!  (Ed. how is THIS NOT obvious?) He wants us to grow in righteousness over the course of the Christian life, and, if we cooperate with His grace, we will.

Catholic theology refers to this growth in righteousness using the term justification, so, in Catholic language, justification isn’t something that happens just at the beginning of the Christian life. It happens over the course of the Christian life. (Ed. Phil 2:12)

The Council of Trent harmonizes the necessity of grace and works: “If anyone says that man can be justified before God by his own works, whether done by his own natural powers or by the teaching of the Law, without divine grace through Jesus Christ, let him be anathema” (Session 6; can. 1).


-stop screaming. it’s a JOKE!!!! 🙂

Love, and the JOY of DOING (Ps 40:8, Jn 4:34) His will, in faith, by grace.  ALL is grace.  ALL is gift.,
Matthew

* Many proponents and critics of Thomas Aquinas’s theory of natural law have understood it roughly as follows. The first principle of practical reason is a command: Do good and avoid evil. Man discovers this imperative in his conscience; it is like an inscription written there by the hand of God. Having become aware of this basic commandment, man consults his nature to see what is good and what is evil. Ps 37:27, 1 Pet 3:11