For the delivery of the marker for Jim Schuck OPL
Which is beautiful!
Eternal rest, O Lord, grant unto your servant Jim.
Thursday, May 25, 2006
Stone setting
Tuesday we gathered with Kathleen
For the delivery of the marker for Jim Schuck OPL
Which is beautiful!
Eternal rest, O Lord, grant unto your servant Jim.
For the delivery of the marker for Jim Schuck OPL
Which is beautiful!
Eternal rest, O Lord, grant unto your servant Jim.
Tuesday, May 16, 2006
Benedict 16 catechesis on Christ and His Church
During his weekly Wednesday allocution, the pope has been teaching on the relationship of Christ and His Church. This item is from last week.
Pope St. Clement was a disciple of St. Peter. The full letter to the Corinthians can be read here:
http://www.newadvent.org/fathers/1010.htm
Tradition, is the history of the Spirit at work in the history of the Church through the mediation of the apostles and their successors, in faithful continuity with the experience at its origins.
Pope St. Clement of Rome made this clear toward the end of the first century. “The apostles,” he wrote, “proclaimed the Gospel to us and were sent by our Lord Jesus Christ. Jesus Christ was sent by God. Christ, therefore, comes from God and the apostles come from Christ: Both proceed in an orderly way from God’s will. …Our apostles knew through our Lord Jesus Christ that disputes would arise regarding the office of bishop. Therefore, perfectly foreseeing the future, they established who were their chosen ones and ordained them so that at the time of their death other men of proven virtue would assume their service” (Ad Corinthios, 42.44)
Pope St. Clement was a disciple of St. Peter. The full letter to the Corinthians can be read here:
http://www.newadvent.org/fathers/1010.htm
Friday, May 12, 2006
Old friends
Before Easter I went to the Chrism mass in the neighboring Diocese of Baker City, where I ran into these two old friends from Boise parishes. Father Urassa and Father Chilogoram send love and greetings to all!
problems posting
I've not posted anything for a while because my computer does not seem to be able to post. I'm trying from another computer ... Hopefully this problem too will pass!
Friday, March 31, 2006
Formation director disentangles...
Today we give thanks to God that John has started his new job as a Deputy Attorney General! Way to go!
On March 28, John Keenan, myself, with the assistance of Matt Keenan, Will Gross, and Kaleb Boyer took down about a quarter mile of old barbwire fence, which we cut up and put in a trailer to haul to recycler.
Somehow this work event seems a parable for John's disentanglement efforts; God be with you!
On March 28, John Keenan, myself, with the assistance of Matt Keenan, Will Gross, and Kaleb Boyer took down about a quarter mile of old barbwire fence, which we cut up and put in a trailer to haul to recycler.
Somehow this work event seems a parable for John's disentanglement efforts; God be with you!
Thursday, March 23, 2006
Humbert of Romans
finally finished the transcription of Treatise on Preaching (see link at right). It ends with:
PRAISE BE TO GOD!
TO THE BLESSED VIRGIN MARY!
AND TO ST. DOMINIC, THE ILLUSTRIOUS
FATHER OF PREACHERS!
AMEN.
PRAISE BE TO GOD!
TO THE BLESSED VIRGIN MARY!
AND TO ST. DOMINIC, THE ILLUSTRIOUS
FATHER OF PREACHERS!
AMEN.
Saturday, March 18, 2006
The parable of the prodigal son
Something of St. Augustine that I read quite some time ago finally sunk in today! Perhaps it was because the Church in her wisdom links Luke 15:1-2 with the prodigal son parable Luke 15:11ff (the 'bookends' thing).
St. Augustine, commenting on verse 1 and 2, made an interesting observation. Since under the old law, to touch a leper was to be unclean, but for Jesus to touch a leper was to heal him, to touch a dead body was to become unclean, and also when Jesus touched the dead they came to life. Likewise, the sinner, in the company of the Lord, repented and became a new creation in the Lord. Thus, the Pharisees, seeing the old and not aware of the new persons they had become, are actually in error in their accusation, as we err if we agree with them.
Here is the connection: Jesus chooses not to say “you err in what you say,” but instead instructs by parables. At one level, the prodigal son parable can be seen as an instruction for the Pharisees who have falsely accused Jesus of receiving sinners, for their judgement is of the old man, the prodigal still serving the swine; they are unaware of the repentance of the son who returns to the father; in this they are figured by the older brother in the parable.
In the fuller sense, there are three parables; the shepherd searching for the lost sheep, the prodigal returning, and the unjust steward. Thus, Jesus explains in the first what He does (searching for the lost sheep and bringing them back), in the second, the effects of grace on the soul of the lost (the prodigal), and in the third, what he expects of His stewards (once the pharisees, now the pastors). Rather wonderful!
Luke 15:1-3; 11-32
Parables of God's Mercy
------------------------
[1] Now the tax collectors and sinners were all drawing near to hear Him (Jesus). [2] And the Pharisees and the scribes murmured, saying, "This man receives sinners and eats with them."
The Prodigal Son
----------------
[3] So He told them this parable:
[and you know the rest of the story!]
St. Augustine, commenting on verse 1 and 2, made an interesting observation. Since under the old law, to touch a leper was to be unclean, but for Jesus to touch a leper was to heal him, to touch a dead body was to become unclean, and also when Jesus touched the dead they came to life. Likewise, the sinner, in the company of the Lord, repented and became a new creation in the Lord. Thus, the Pharisees, seeing the old and not aware of the new persons they had become, are actually in error in their accusation, as we err if we agree with them.
Here is the connection: Jesus chooses not to say “you err in what you say,” but instead instructs by parables. At one level, the prodigal son parable can be seen as an instruction for the Pharisees who have falsely accused Jesus of receiving sinners, for their judgement is of the old man, the prodigal still serving the swine; they are unaware of the repentance of the son who returns to the father; in this they are figured by the older brother in the parable.
In the fuller sense, there are three parables; the shepherd searching for the lost sheep, the prodigal returning, and the unjust steward. Thus, Jesus explains in the first what He does (searching for the lost sheep and bringing them back), in the second, the effects of grace on the soul of the lost (the prodigal), and in the third, what he expects of His stewards (once the pharisees, now the pastors). Rather wonderful!
Thursday, March 16, 2006
“Credo Apostolicam Ecclesiam”: Wednesdays in Saint Peter’s Square
The pope has closed the Wed catechesis started by JPII... description and text from Sandro Magister (click for entire text):
But for the new cycle of catechesis, which began on Wednesday, March 15, pope Ratzinger has chosen as his theme “the relationship between Christ and the Church, considering it from the experience of the apostles.”
--------------------------------------
”Between Christ and the Church there is no opposition”
by Benedict XVI
In a certain sense, we could say that the last supper is precisely the act of founding his Church, because he gives himself and in this way creates a new community, a community united in the communion with himself. From this perspective, it is understood that the risen one grants them, with the pouring out of the Holy Spirit, the power to forgive sins (John 20:23). The twelve apostles are in this way the most evident sign of Jesus' will over the existence and mission of his Church, the guarantee that between Christ and the Church there is no opposition: (Italics added) They are inseparable, despite the sins of the people who make up the Church.
Therefore, there is no way to reconcile Christ's intentions with the slogan that was fashionable a few years ago, "Christ yes, the Church no." The individualist Jesus is a fantasy. We cannot find Jesus without the reality that he created and through which he communicates himself. (italics added)
Between the Son of God, made man and his Church, there is a profound, inseparable continuity, in virtue of which Christ is present today in his people.
He is always our contemporary – our contemporary in the Church built upon the foundation of the apostles. He is alive in the succession of the apostles. And his presence in the community, in which he himself always gives himself, is the reason for our joy. Yes, Christ is with us, the Kingdom of God is coming.
But for the new cycle of catechesis, which began on Wednesday, March 15, pope Ratzinger has chosen as his theme “the relationship between Christ and the Church, considering it from the experience of the apostles.”
--------------------------------------
”Between Christ and the Church there is no opposition”
by Benedict XVI
In a certain sense, we could say that the last supper is precisely the act of founding his Church, because he gives himself and in this way creates a new community, a community united in the communion with himself. From this perspective, it is understood that the risen one grants them, with the pouring out of the Holy Spirit, the power to forgive sins (John 20:23). The twelve apostles are in this way the most evident sign of Jesus' will over the existence and mission of his Church, the guarantee that between Christ and the Church there is no opposition: (Italics added) They are inseparable, despite the sins of the people who make up the Church.
Therefore, there is no way to reconcile Christ's intentions with the slogan that was fashionable a few years ago, "Christ yes, the Church no." The individualist Jesus is a fantasy. We cannot find Jesus without the reality that he created and through which he communicates himself. (italics added)
Between the Son of God, made man and his Church, there is a profound, inseparable continuity, in virtue of which Christ is present today in his people.
He is always our contemporary – our contemporary in the Church built upon the foundation of the apostles. He is alive in the succession of the apostles. And his presence in the community, in which he himself always gives himself, is the reason for our joy. Yes, Christ is with us, the Kingdom of God is coming.
Construction notes
Chapter member Kathleen Schuck has donated her garage to be moved to the Chapter property. This week we have had a pad leveled and graveled, as well as long overdue road maintenance. This picture shows Clint in the big cat!
Thursday, March 09, 2006
Venial Sin
From Divine Intimacy, by Fr. Gabriel of St. Mary Magdalene O.C.D.
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St. Teresa of Avila says, “For the love of God, take care not to commit any deliberate venial sin, even the smallest. … And can anything be small if it offends God? (Con 2 – Way 41).
2. Quite different are the venial sins which we commit through frailty or inadvertence. Very often the soul is determined not to give in at any price; due to its weakness, however, it falls when temptation comes, especially if the attack is unexpected. Nevertheless, once aware of it, the soul feels sincere sorrow, repents at once, asks God’s pardon, rises, and sets out again. Such sins cause no great harm to the soul; they are signs of its frailty and show that it has not yet reached spiritual maturity. Moreover, if the soul sincerely humbles itself after these falls, it will draw profit from them and a more profound knowledge of its own misery, which will make it mistrust its own strength entirely and place all its confidence in God alone. It will experience in a practical way the profound truth of the words of Jesus, “Without Me you can do nothing” (Jn 15:5). It is not unusual for God to permit these falls, and He does so precisely to give the soul this practical knowledge of its nothingness, and to anchor it firmly in humility, the foundation of all our spiritual life.
In regard to faults of this kind, St. Therese of the Child Jesus felt that we can be sure “they do not grieve the good God,” because they are not caused by a will intent on sin, by indifference or by coldness; they spring from the weakness of human nature.
If because of our weakness it is impossible for us to avoid these little daily venial faults of inadvertence or frailty, it is important to know how to detest them and to make generous reparation. As to deliberate venial sins, we should be firmly resolved not to commit them for anything in the world.
-----------------------------------------------------------------
St. Teresa of Avila says, “For the love of God, take care not to commit any deliberate venial sin, even the smallest. … And can anything be small if it offends God? (Con 2 – Way 41).
2. Quite different are the venial sins which we commit through frailty or inadvertence. Very often the soul is determined not to give in at any price; due to its weakness, however, it falls when temptation comes, especially if the attack is unexpected. Nevertheless, once aware of it, the soul feels sincere sorrow, repents at once, asks God’s pardon, rises, and sets out again. Such sins cause no great harm to the soul; they are signs of its frailty and show that it has not yet reached spiritual maturity. Moreover, if the soul sincerely humbles itself after these falls, it will draw profit from them and a more profound knowledge of its own misery, which will make it mistrust its own strength entirely and place all its confidence in God alone. It will experience in a practical way the profound truth of the words of Jesus, “Without Me you can do nothing” (Jn 15:5). It is not unusual for God to permit these falls, and He does so precisely to give the soul this practical knowledge of its nothingness, and to anchor it firmly in humility, the foundation of all our spiritual life.
In regard to faults of this kind, St. Therese of the Child Jesus felt that we can be sure “they do not grieve the good God,” because they are not caused by a will intent on sin, by indifference or by coldness; they spring from the weakness of human nature.
If because of our weakness it is impossible for us to avoid these little daily venial faults of inadvertence or frailty, it is important to know how to detest them and to make generous reparation. As to deliberate venial sins, we should be firmly resolved not to commit them for anything in the world.
Friday, March 03, 2006
How are Christians to resolve disputed issues?
One of the protestant traditions, first articulated by Martin Luther, holds to this day that the final authority is the Bible for resolving issues of doctrine. From the bible they usually support this position with “All scripture, inspired of God, is profitable to teach, to reprove, to correct, to instruct in justice” (2 Tim 3:16). It usually fails to convert those who hold to this error by pointing out that the scriptures spoken of here are what we know as the Old Testament only, or that Holy Scripture itself says “...the house of God, which is the church of the living God, the pillar and ground of the truth” (1 Tim 3:15), and even though Jesus said that the way to resolve an issue is to take it to the Church: “But if thy brother shall offend against thee, go, and rebuke him between thee and him alone. If he shall hear thee, thou shalt gain thy brother. And if he will not hear thee, take with thee one or two more: that in the mouth of two or three witnesses every word may stand. And if he will not hear them: tell the church. And if he will not hear the church, let him be to thee as the heathen and publican” (Mt-18:15-17).
Here is an additional argument I haven't heard before; an argument from reason, that “whore” according to Martin Luther who should be trusted with nothing (even though, oddly, it is the only thing Sola Scriptura protestants depend on). The point being that before St. Paul wrote their favorite passage in Second Timothy, he had already demonstrated convincingly that Scripture alone was incapable of resolving a conflict. If you recall in chapter 15 of the Book of Acts, there was a conflict about the necessity of circumcision. Some, relying on the scriptures, claimed it was necessary for gentile converts to be circumcised and obey the Mosaic law. Paul and Barnabas had disputed this. How did they resolve it? They went to Jerusalem, where what happened? Was the issue resolved by turning to Holy Scripture? No, it was resolved by authority of the Holy Spirit speaking through the Church. “And when there had been much disputing, Peter, rising up, said to them: Men, brethren, you know that in former days God made choice among us, that by my mouth the Gentiles should hear the word of the gospel and believe. And God, who knoweth the hearts, gave testimony, giving unto them the Holy Ghost, as well as to us: And put no difference between us and them, purifying their hearts by faith. Now therefore, why tempt you God to put a yoke upon the necks of the disciples which neither our fathers nor we have been able to bear? But by the grace of the Lord Jesus Christ, we believe to be saved, in like manner as they also. And all the multitude held their peace” (Acts 15:7ff).
The protestant argument falls apart, not just because it is contradicted directly by scripture, but also because St. Paul has demonstrated that it is insufficient alone to be used in the context of resolving doctrinal disputes.
Here is an additional argument I haven't heard before; an argument from reason, that “whore” according to Martin Luther who should be trusted with nothing (even though, oddly, it is the only thing Sola Scriptura protestants depend on). The point being that before St. Paul wrote their favorite passage in Second Timothy, he had already demonstrated convincingly that Scripture alone was incapable of resolving a conflict. If you recall in chapter 15 of the Book of Acts, there was a conflict about the necessity of circumcision. Some, relying on the scriptures, claimed it was necessary for gentile converts to be circumcised and obey the Mosaic law. Paul and Barnabas had disputed this. How did they resolve it? They went to Jerusalem, where what happened? Was the issue resolved by turning to Holy Scripture? No, it was resolved by authority of the Holy Spirit speaking through the Church. “And when there had been much disputing, Peter, rising up, said to them: Men, brethren, you know that in former days God made choice among us, that by my mouth the Gentiles should hear the word of the gospel and believe. And God, who knoweth the hearts, gave testimony, giving unto them the Holy Ghost, as well as to us: And put no difference between us and them, purifying their hearts by faith. Now therefore, why tempt you God to put a yoke upon the necks of the disciples which neither our fathers nor we have been able to bear? But by the grace of the Lord Jesus Christ, we believe to be saved, in like manner as they also. And all the multitude held their peace” (Acts 15:7ff).
The protestant argument falls apart, not just because it is contradicted directly by scripture, but also because St. Paul has demonstrated that it is insufficient alone to be used in the context of resolving doctrinal disputes.
Monday, February 27, 2006
Humbert of Romans, chapter 4 gems
A couple of gems to give one something to think about...
Interesting... instead we have pastors advocating perversity! go figure...
This quote is a good reminder of the relation between the works of mercy as it applies to a preaching order.
But it is also a duty of the preacher to be more vigorous wherever the malice is greater. When perversity increases, says St. Gregory, preaching must not weaken, but on the contrary, it ought to become more vehement.
Interesting... instead we have pastors advocating perversity! go figure...
This quote is a good reminder of the relation between the works of mercy as it applies to a preaching order.
There are some who with love apply themselves to works of corporal mercy, but preaching, because it devotes all its zeal to the salvation of souls in danger of death, surpasses in excellence the above mentioned works, as the soul surpasses the body. For this reason Our Lord said to him who wished to bury his father: “Leave the dead to bury their own dead, but do thou go and proclaim the kingdom of God” (Luke 9:60). So that if it is necessary, according to this command, to place preaching above the duty of burying one’s father, one of the most pious of corporal works of mercy, how much more should preaching in general be placed above all the works which have as their object only the well-being of the body. Whoever by his word nourishes souls with everlasting food does more, St. Gregory observes, than he who gives material bread in order to preserve the life of the body.
Life of St. Dominic
I should have chapters 4 & 5 of Humbert of Romans on line later today. For now, here is a treat Mike Turner provided.
From "Life of St. Dominic" by Lacordaire, pp. 175-176
In the spring of the year 1219, the Friars continued to multiply; thanks to the preaching of Reginald, the renown of their virtues, and the wonderful and repeated interpositions of Providence. A student at the university [in Bologna] was called in the following manner. When asleep one night, he seemed to be alone in a vast field, when a violent storm arose. He ran to the nearest house, knocked, and asked for shelter; but a voice replied, "I am Justice, and because thou art not just, thou shalt not enter my abode." He then knocked at another door, where another voice answered, "I am the Truth, and cannot receive thee, because Truth shelters none but those who love her." He applied elsewhere, but was repulsed with the words, "I am Peace, and there is no peace for the wicked, but only for the man of good-will." Then he knocked at one door more, and a person opened it, saying, "I am Mercy; if thou desirest to escape the tempest, go to the monastery at San-Niccola, where the Friar Preachers dwell; there thou wilt find the stable of penitence, the crib of chastity, the food of doctrine, the ass of simplicity, the ox of discretion; Mary, who will enlighten thee; Joseph, who will aid thee; and Jesus, who will save thee." On this the student awoke, and regarding his dream as an admonition from Heaven, complied with its admonitions.
Tuesday, February 21, 2006
Treatise on Preaching (3)
Humbert of Romans, Treatise on Preaching, chapters 1, 2, 3, and part of 4 are now on line here.
A gem in Chapter 3... An explanation of the cryptic scripture about eagles gathering around a carcass (Luke 17:37, Mt. 24:28)
A gem in Chapter 3... An explanation of the cryptic scripture about eagles gathering around a carcass (Luke 17:37, Mt. 24:28)
Thursday, February 16, 2006
Suffering
In meditating on the effect of suffering on the soul, it seems that in suffering one either draws closer to God, or runs further; time of crisis is a "window of opportunity" that in the good times we don't usually find. Since God is spirit and the soul is spiritual, to "see" God means to "know God," and God desires to be known, but we most of the time are too busy to stop and look, in the recesses of our soul, for the still quiet voice of God. The soul is our "window" to God, because we are made in His image, thus spirit looks to spirit to see reflected He Who is in whose image we are made. But our soul, often stained with sin, gives a poor reflection, and we flee what we think we see. In suffering, however, the opportunity to withdraw from the flesh presents itself, for we are lost to our own power, and turn to His power to help us, and we seek His help to clean that window of our soul. Suffering is the solvent, the "windex," so to speak, which helps us to see. Thus some saints would say "If you only knew the joy in suffering, you would ask for nothing else."
Wednesday, February 15, 2006
Treatise on Preaching (2)
I obtained copyright permission to transcribe Treatise on Preaching by Humbert of Romans and place it online. I've finished the first chapter, and you can read it here.
Thursday, February 09, 2006
Monday, February 06, 2006
Treatise on Preaching
Humbert of Romans was the fifth Master General of the Order of Preachers (1254-1263). He died in 1277. His book, Treatise on Preaching is a classic. I've transcribed a bit of the first chapter, which can be read here.
If I can identify the current copyright holder and obtain permission I will try and transcribe the whole of this short book.
If I can identify the current copyright holder and obtain permission I will try and transcribe the whole of this short book.
Thursday, February 02, 2006
FAITH AND PRIVATE JUDGEMENT by John Henry Newman
This essay is well worth a read! Here's a snippet:
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If, then, faith be now the same faculty of mind, the same sort of habit or act, which it was in the days of the Apostles, I have made good what I set about showing. But it must be the same; it cannot mean two things; the Word cannot have changed its meaning. Either say that faith is not necessary now at all, or take it to be what the Apostles meant by it, but do not say that you have it, and then show me something quite different, which you have put in the place of it. In the Apostles' days the peculiarity of faith was submission to a living authority; that is what made it so distinctive; this is what made it an act of submission at all; this is what destroyed private judgement in matters of religion. If you will not look out for a living authority, and will bargain for private judgement, then say at once that you have not the Apostolic faith. And in fact you have it not;
-------------------------------------------------------------
If, then, faith be now the same faculty of mind, the same sort of habit or act, which it was in the days of the Apostles, I have made good what I set about showing. But it must be the same; it cannot mean two things; the Word cannot have changed its meaning. Either say that faith is not necessary now at all, or take it to be what the Apostles meant by it, but do not say that you have it, and then show me something quite different, which you have put in the place of it. In the Apostles' days the peculiarity of faith was submission to a living authority; that is what made it so distinctive; this is what made it an act of submission at all; this is what destroyed private judgement in matters of religion. If you will not look out for a living authority, and will bargain for private judgement, then say at once that you have not the Apostolic faith. And in fact you have it not;
The Church
A Meditation from DIVINE INTIMACY by Fr. Gabriel of St. Mary Magdalen, O.C.D.
------------------------------------------------------------
Jesus loves us so much that He wills to remain with us until the end of time. Therefore, He abides with us in the Blessed Sacrament as the Companion of our earthly pilgrimage, as the Food of our souls, but He also remains with us in the Church as our Guide, our Shepherd, and our Teacher. Jesus formed the first nucleus of the Church by His preaching, by choosing and instructing the Apostles; He gave life to her by dying on the Cross. "The Church," as the Holy Father notes, "came forth from the side of our Savior on the Cross like a new Eve, Mother of all the living" (Mystici Corporis). Jesus sanctified her by shedding His blood for her. He gave her His power; He made her His spouse and collaborator, continuing through her His work of sanctifying and directing souls. Today Jesus no longer dwells among us as He did nineteen hundred years ago; His Physical Body is gloriously enthroned in Heaven at the right hand of the Father. But He does abide with us in His Mystical Body, the Church, His Spouse and our Mother. Jesus is the living Head of the Church; it is always He who rules her invisibly by His Spirit, the Holy Spirit. He sustains and vivifies her unceasingly, gives her life, and distributes graces to each of her members "according to the measure of His giving" (cf. Eph 4:7). The Church lives by Christ alone; she is holy with His holiness; she is the Mother of souls through her union with Him. This union of Christ with the Church is so intimate and vital that the Church can be regarded as a prolongation of Christ. Indeed, Pope Pius XII teaches that "Christ sustains the Church in a divine manner; He lives in her to such a degree that she is, as it were, another Christ" (Mystici Corporis). Even as it is through the Eucharist that we unite ourselves to Jesus and are nourished with His immaculate Flesh, so it is through His Church that guided and ruled by Him, we are vivified by His grace and nourished by His doctrine. And as we cannot become more one with Christ in this life than by uniting ourselves to Him in the Eucharist, so we can have no greater assurance of living according to His Spirit, of being directed and taught by Him, than by uniting ourselves to the Church and following her directives.
------------------------------
more here
------------------------------------------------------------
Jesus loves us so much that He wills to remain with us until the end of time. Therefore, He abides with us in the Blessed Sacrament as the Companion of our earthly pilgrimage, as the Food of our souls, but He also remains with us in the Church as our Guide, our Shepherd, and our Teacher. Jesus formed the first nucleus of the Church by His preaching, by choosing and instructing the Apostles; He gave life to her by dying on the Cross. "The Church," as the Holy Father notes, "came forth from the side of our Savior on the Cross like a new Eve, Mother of all the living" (Mystici Corporis). Jesus sanctified her by shedding His blood for her. He gave her His power; He made her His spouse and collaborator, continuing through her His work of sanctifying and directing souls. Today Jesus no longer dwells among us as He did nineteen hundred years ago; His Physical Body is gloriously enthroned in Heaven at the right hand of the Father. But He does abide with us in His Mystical Body, the Church, His Spouse and our Mother. Jesus is the living Head of the Church; it is always He who rules her invisibly by His Spirit, the Holy Spirit. He sustains and vivifies her unceasingly, gives her life, and distributes graces to each of her members "according to the measure of His giving" (cf. Eph 4:7). The Church lives by Christ alone; she is holy with His holiness; she is the Mother of souls through her union with Him. This union of Christ with the Church is so intimate and vital that the Church can be regarded as a prolongation of Christ. Indeed, Pope Pius XII teaches that "Christ sustains the Church in a divine manner; He lives in her to such a degree that she is, as it were, another Christ" (Mystici Corporis). Even as it is through the Eucharist that we unite ourselves to Jesus and are nourished with His immaculate Flesh, so it is through His Church that guided and ruled by Him, we are vivified by His grace and nourished by His doctrine. And as we cannot become more one with Christ in this life than by uniting ourselves to Him in the Eucharist, so we can have no greater assurance of living according to His Spirit, of being directed and taught by Him, than by uniting ourselves to the Church and following her directives.
------------------------------
more here
Tuesday, January 31, 2006
Haydock Commentary Bible
One of the finest is now available online!
You'll want to bookmark this one!
http://haydock1859.tripod.com/index.html
You'll want to bookmark this one!
http://haydock1859.tripod.com/index.html
Deus Caritas Est
+Benedict XVI oversaw the reclamation and rehabilitation of "Liberation" from the intellectual ghetto of "Liberation Theology."
Time for the same with "Love" - a word which needs to be rescued and rehabilitated from the cultural ghetto it has been consigned to since the 60s.
Time for the same with "Love" - a word which needs to be rescued and rehabilitated from the cultural ghetto it has been consigned to since the 60s.
Monday, January 30, 2006
insight on love, sacrifice, and murder
This was in today's reading:
++++++++++++++++++++++++++++++++++++++++++++
Divine Intimacy
Fr. Gabriel of St. Mary Magdalen, OCD
65. LIVING CHRIST
When love for God is genuine and intense, it does not confine the soul within itself, but in one way or another it always leads it to embrace all those who belong to God because they are His creatues, His children, and the object of His love.
Men have not understood You; they have not returned Your love...they have crucified You. Yet You still love them because Your love is not for Your own personal satisfaction, but only for the glory of the Blessed Trininy. O Jesus, out of love for Your Father You have loved us to the point of sacrificing Yourself entirely for us; grant that, out of love for You and for Your glory, I man know haw to love my bretheren and to give myself to them most generously. (St. Teresa of Jesus)
++++++++++++++++++++++++++++++++++++++++++++
Love, which is seeking the good of the other, reaches it's pinacle in sacrifice ("no greater love that that a man lay down his life for his friends"). Self-love on the other hands, since it has the self for the object of love, tends to the opposite direction, even to the point of murder.
++++++++++++++++++++++++++++++++++++++++++++
Divine Intimacy
Fr. Gabriel of St. Mary Magdalen, OCD
65. LIVING CHRIST
When love for God is genuine and intense, it does not confine the soul within itself, but in one way or another it always leads it to embrace all those who belong to God because they are His creatues, His children, and the object of His love.
Men have not understood You; they have not returned Your love...they have crucified You. Yet You still love them because Your love is not for Your own personal satisfaction, but only for the glory of the Blessed Trininy. O Jesus, out of love for Your Father You have loved us to the point of sacrificing Yourself entirely for us; grant that, out of love for You and for Your glory, I man know haw to love my bretheren and to give myself to them most generously. (St. Teresa of Jesus)
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Love, which is seeking the good of the other, reaches it's pinacle in sacrifice ("no greater love that that a man lay down his life for his friends"). Self-love on the other hands, since it has the self for the object of love, tends to the opposite direction, even to the point of murder.
Wednesday, January 25, 2006
Lost, or Reason unaided as a guide...
SAPIENTIAE CHRISTIANAE
ON CHRISTIANS AS CITIZENS
ENCYCLICAL OF POPE LEO XIII JANUARY 10, 1890
20. In the case of those who profess to take reason as their sole guide, there would hardly be found, if, indeed, there ever could be found, unity of doctrine. Indeed, the art of knowing things as they really are is exceedingly difficult; moreover, the mind of man is by nature feeble and drawn this way and that by a variety of opinions, and not seldom led astray by impressions coming from without; and, furthermore, the influence of the passions oftentimes takes away, or certainly at least diminishes, the capacity for grasping the truth. On this account, in controlling State affairs means are often used to keep those together by force who cannot agree in their way of thinking.
ON CHRISTIANS AS CITIZENS
ENCYCLICAL OF POPE LEO XIII JANUARY 10, 1890
20. In the case of those who profess to take reason as their sole guide, there would hardly be found, if, indeed, there ever could be found, unity of doctrine. Indeed, the art of knowing things as they really are is exceedingly difficult; moreover, the mind of man is by nature feeble and drawn this way and that by a variety of opinions, and not seldom led astray by impressions coming from without; and, furthermore, the influence of the passions oftentimes takes away, or certainly at least diminishes, the capacity for grasping the truth. On this account, in controlling State affairs means are often used to keep those together by force who cannot agree in their way of thinking.
Saturday, January 21, 2006
Leo XIII: ON THE ABOLITION OF SLAVERY (abortion)
Read the following:
++++++++++++++++++++++++++++
ON THE ABOLITION OF SLAVERY
IN PLURIMIS
Encyclical of Pope Leo XIII promulgated on May 5, 1888.
5. The system flourished even among the most civilized peoples, among the Greeks and among the Romans, with whom the few imposed their will upon the many; and this power was exercised so unjustly and with such haughtiness that a crowd of slaves was regarded merely as so many chattels -- not as persons, but as things. They were held to be outside the sphere of law, and without even the claim to retain and enjoy life. "Slaves are in the power of their masters, and this power is derived from the law of nations; for we find that among all nations masters have the power of life and death over their slaves, and whatever a slave earns belongs to his master."[6] Owing to this state of moral confusion it became lawful for men to sell their slaves, to give them in exchange, to dispose of them by will, to beat them, to kill them, to abuse them by forcing them to serve for the gratification of evil passions and cruel superstitions; these things could be done, legally, with impunity, and in the light of heaven. Even those who were wisest in the pagan world, illustrious philosophers and learned jurisconsults, outraging the common feeling of mankind, succeeded in persuading themselves and others that slavery was simply a necessary condition of nature. Nor did they hesitate to assert that the slave class was very inferior to the freemen both in intelligence and perfection of bodily development, and therefore that slaves, as things wanting in reason and sense, ought in all things to be the instruments of the will, however rash and unworthy, of their masters. Such inhuman and wicked doctrines are to be specially detested; for, when once they are accepted, there is no form of oppression so wicked but that it will defend itself beneath some color of legality and justice.
http://www.papalencyclicals.net/Leo13/l13abl.htm
++++++++++++++++++++++++++++++++++++++++++++
Now read it again, substituting "unborn" for "slave" ...
++++++++++++++++++++++++++++
ON THE ABOLITION OF SLAVERY
IN PLURIMIS
Encyclical of Pope Leo XIII promulgated on May 5, 1888.
5. The system flourished even among the most civilized peoples, among the Greeks and among the Romans, with whom the few imposed their will upon the many; and this power was exercised so unjustly and with such haughtiness that a crowd of slaves was regarded merely as so many chattels -- not as persons, but as things. They were held to be outside the sphere of law, and without even the claim to retain and enjoy life. "Slaves are in the power of their masters, and this power is derived from the law of nations; for we find that among all nations masters have the power of life and death over their slaves, and whatever a slave earns belongs to his master."[6] Owing to this state of moral confusion it became lawful for men to sell their slaves, to give them in exchange, to dispose of them by will, to beat them, to kill them, to abuse them by forcing them to serve for the gratification of evil passions and cruel superstitions; these things could be done, legally, with impunity, and in the light of heaven. Even those who were wisest in the pagan world, illustrious philosophers and learned jurisconsults, outraging the common feeling of mankind, succeeded in persuading themselves and others that slavery was simply a necessary condition of nature. Nor did they hesitate to assert that the slave class was very inferior to the freemen both in intelligence and perfection of bodily development, and therefore that slaves, as things wanting in reason and sense, ought in all things to be the instruments of the will, however rash and unworthy, of their masters. Such inhuman and wicked doctrines are to be specially detested; for, when once they are accepted, there is no form of oppression so wicked but that it will defend itself beneath some color of legality and justice.
http://www.papalencyclicals.net/Leo13/l13abl.htm
++++++++++++++++++++++++++++++++++++++++++++
Now read it again, substituting "unborn" for "slave" ...
Thursday, January 12, 2006
Will the real Vatican II please stand up?
As we enter a new year, we remember that is has been 40 years since the council. On Dec 22, Benedict XVI pointed out that there are two conflicting views of what that council was and what it did. The pope points out that there are two conflicting views of the council. That which he calls the "hermeneutics of discontinuity and rupture" "between the pre-conciliar and post-conciliar Church" is set in opposition to what he calls "the hermeneutics of reform."
It is my observation that the underlying error that motivates the "hermeneutics of discontinuity and rupture" is materialism, a loss of effective belief in the supernatural; perhaps what John Paul II meant by "a loss of the sense of the sacred." The quote from Newman in the previous post I think expresses it well. The mission of the Church is the salvation of souls. A materialist view cannot agree with what Newman has written, and so will write it off, placing work for material ends above our supernatural end.
The materialist today likes to pretend that they have a corner on compassion, and that the pre-conciliar church was somehow less compassionate. I find this to be contradictory to the historical reality. The Church has brought us hospitals, schools, universities; it is the religious materialists who have abandoned those institutions of humble service to the material needs of others, and then they calumniate others for lack of compassion?
The full text from the pope is here:
http://www.chiesa.espressonline.it/dettaglio.jsp?id=44072&eng=y
It is my observation that the underlying error that motivates the "hermeneutics of discontinuity and rupture" is materialism, a loss of effective belief in the supernatural; perhaps what John Paul II meant by "a loss of the sense of the sacred." The quote from Newman in the previous post I think expresses it well. The mission of the Church is the salvation of souls. A materialist view cannot agree with what Newman has written, and so will write it off, placing work for material ends above our supernatural end.
The materialist today likes to pretend that they have a corner on compassion, and that the pre-conciliar church was somehow less compassionate. I find this to be contradictory to the historical reality. The Church has brought us hospitals, schools, universities; it is the religious materialists who have abandoned those institutions of humble service to the material needs of others, and then they calumniate others for lack of compassion?
The full text from the pope is here:
http://www.chiesa.espressonline.it/dettaglio.jsp?id=44072&eng=y
An Observation from Newman
The Church aims, not at making a show, but at doing a work. She regards this world, and all that is in it, as a mere shadow, as dust and ashes, compared with the value of one single soul. She holds that, unless she can, in her own way, do good to souls, it is no use her doing anything; she holds that it were better for sun and moon to drop from heaven, for the earth to fail, and for all the many millions who are upon it to die of starvation in extremest agony, so far as temporal affliction goes, than that one soul, I will not say, should be lost, but should commit one single venial sin, should tell one wilful untruth, though it harmed no one, or steal one poor farthing without excuse. She considers the action of this world and the action of the soul simply incommensurate, viewed in their respective spheres; she would rather save the soul of one single wild bandit of Calabria, or whining beggar of Palermo, than draw a hundred lines of railroad through the length and breadth of Italy, or carry out a sanitary reform, in its fullest details, in every city of Sicily, except so far as these great national works tended to some spiritual good beyond them. (Lectures on Anglican Difficulties, #8)
Tuesday, January 03, 2006
sola scriptura = human reason alone
This remarkable set of paragraphs point out something interesting. Although it speaks to the so-called "rationalist" and compares this to the faith of the Church, I think it also reveals something else, perhaps beyond what was intended, but true none the less.
Leo XIII
SAPIENTIAE CHRISTIANAE
ON CHRISTIANS AS CITIZENS
http://www.papalencyclicals.net/Leo13/l13sapie.htm
20. In the case of those who profess to take reason as their sole guide, there would hardly be found, if, indeed, there ever could be found, unity of doctrine. Indeed, the art of knowing things as they really are is exceedingly difficult; moreover, the mind of man is by nature feeble and drawn this way and that by a variety of opinions, and not seldom led astray by impressions coming from without; and, furthermore, the influence of the passions oftentimes takes away, or certainly at least diminishes, the capacity for grasping the truth. On this account, in controlling State affairs means are often used to keep those together by force who cannot agree in their way of thinking.
21. It happens far otherwise with Christians; they receive their rule of faith from the Church, by whose authority and under whose guidance they are conscious that they have beyond question attained to truth. Consequently, as the Church is one, because Jesus Christ is one, so throughout the whole Christian world there is, and ought to be, but one doctrine: "One Lord, one faith;"[22] "but having the same spirit of faith,"[23] they possess the saving principle whence proceed spontaneously one and the same will in all, and one and the same tenor of action.
22. Now, as the Apostle Paul urges, this unanimity ought to be perfect. Christian faith reposes not on human but on divine authority, for what God has revealed "we believe not on account of the intrinsic evidence of the truth perceived by the natural light of our reason, but on account of the authority of God revealing, who cannot be deceived nor Himself deceive."[24] It follows as a consequence that whatever things are manifestly revealed by God we must receive with a similar and equal assent. To refuse to believe any one of them is equivalent to rejecting them all, for those at once destroy the very groundwork of faith who deny that God has spoken to men, or who bring into doubt His infinite truth and wisdom. To determine, however, which are the doctrines divinely revealed belongs to the teaching Church, to whom God has entrusted the safekeeping and interpretation of His utterances. But the supreme teacher in the Church is the Roman Pontiff. Union of minds, therefore, requires, together with a perfect accord in the one faith, complete submission and obedience of will to the Church and to the Roman Pontiff, as to God Himself. This obedience should, however, be perfect, because it is enjoined by faith itself, and has this in common with faith, that it cannot be given in shreds; nay, were it not absolute and perfect in every particular, it might wear the name of obedience, but its essence would disappear. Christian usage attaches such value to this perfection of obedience that it has been, and will ever be, accounted the distinguishing mark by which we are able to recognize Catholics. Admirably does the following passage from St. Thomas Aquinas set before us the right view: "The formal object of faith is primary truth, as it is shown forth in the holy Scriptures, and in the teaching of the Church, which proceeds from the fountainhead of truth. It follows, therefore, that he who does not adhere, as to an infallible divine rule, to the teaching of the Church, which proceeds from the primary truth manifested in the holy Scriptures, possesses not the habit of faith; but matters of faith he holds otherwise than true faith. Now, it is evident that he who clings to the doctrines of the Church as to an infallible rule yields his assent to everything the Church teaches; but otherwise, if with reference to what the Church teaches he holds what he likes but does not hold what he does not like, he adheres not to the teaching of the Church as to an infallible rule, but to his own will."[25]
23. "The faith of the whole Church should be one, according to the precept (1 Cor. 1:10): "Let all speak the same thing, and let there be no schisms among you"; and this cannot be observed save on condition that questions which arise touching faith should be determined by him who presides over the whole Church, whose sentence must consequently be accepted without wavering. And hence to the sole authority of the supreme Pontiff does it pertain to publish a new revision of the symbol, as also to decree all other matters that concern the universal Church."[26]
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Now that you've read it, go back and read the first bolded sentence, and replace "reason" with "the bible" . . .
At least the rationalist is honest in claiming human reason alone. The sola-scripturist is using the same tool, but not admitting it. The proof is the resulting dis-unity of doctrine.
Leo XIII
SAPIENTIAE CHRISTIANAE
ON CHRISTIANS AS CITIZENS
http://www.papalencyclicals.net/Leo13/l13sapie.htm
20. In the case of those who profess to take reason as their sole guide, there would hardly be found, if, indeed, there ever could be found, unity of doctrine. Indeed, the art of knowing things as they really are is exceedingly difficult; moreover, the mind of man is by nature feeble and drawn this way and that by a variety of opinions, and not seldom led astray by impressions coming from without; and, furthermore, the influence of the passions oftentimes takes away, or certainly at least diminishes, the capacity for grasping the truth. On this account, in controlling State affairs means are often used to keep those together by force who cannot agree in their way of thinking.
21. It happens far otherwise with Christians; they receive their rule of faith from the Church, by whose authority and under whose guidance they are conscious that they have beyond question attained to truth. Consequently, as the Church is one, because Jesus Christ is one, so throughout the whole Christian world there is, and ought to be, but one doctrine: "One Lord, one faith;"[22] "but having the same spirit of faith,"[23] they possess the saving principle whence proceed spontaneously one and the same will in all, and one and the same tenor of action.
22. Now, as the Apostle Paul urges, this unanimity ought to be perfect. Christian faith reposes not on human but on divine authority, for what God has revealed "we believe not on account of the intrinsic evidence of the truth perceived by the natural light of our reason, but on account of the authority of God revealing, who cannot be deceived nor Himself deceive."[24] It follows as a consequence that whatever things are manifestly revealed by God we must receive with a similar and equal assent. To refuse to believe any one of them is equivalent to rejecting them all, for those at once destroy the very groundwork of faith who deny that God has spoken to men, or who bring into doubt His infinite truth and wisdom. To determine, however, which are the doctrines divinely revealed belongs to the teaching Church, to whom God has entrusted the safekeeping and interpretation of His utterances. But the supreme teacher in the Church is the Roman Pontiff. Union of minds, therefore, requires, together with a perfect accord in the one faith, complete submission and obedience of will to the Church and to the Roman Pontiff, as to God Himself. This obedience should, however, be perfect, because it is enjoined by faith itself, and has this in common with faith, that it cannot be given in shreds; nay, were it not absolute and perfect in every particular, it might wear the name of obedience, but its essence would disappear. Christian usage attaches such value to this perfection of obedience that it has been, and will ever be, accounted the distinguishing mark by which we are able to recognize Catholics. Admirably does the following passage from St. Thomas Aquinas set before us the right view: "The formal object of faith is primary truth, as it is shown forth in the holy Scriptures, and in the teaching of the Church, which proceeds from the fountainhead of truth. It follows, therefore, that he who does not adhere, as to an infallible divine rule, to the teaching of the Church, which proceeds from the primary truth manifested in the holy Scriptures, possesses not the habit of faith; but matters of faith he holds otherwise than true faith. Now, it is evident that he who clings to the doctrines of the Church as to an infallible rule yields his assent to everything the Church teaches; but otherwise, if with reference to what the Church teaches he holds what he likes but does not hold what he does not like, he adheres not to the teaching of the Church as to an infallible rule, but to his own will."[25]
23. "The faith of the whole Church should be one, according to the precept (1 Cor. 1:10): "Let all speak the same thing, and let there be no schisms among you"; and this cannot be observed save on condition that questions which arise touching faith should be determined by him who presides over the whole Church, whose sentence must consequently be accepted without wavering. And hence to the sole authority of the supreme Pontiff does it pertain to publish a new revision of the symbol, as also to decree all other matters that concern the universal Church."[26]
-----------------------------------
Now that you've read it, go back and read the first bolded sentence, and replace "reason" with "the bible" . . .
At least the rationalist is honest in claiming human reason alone. The sola-scripturist is using the same tool, but not admitting it. The proof is the resulting dis-unity of doctrine.
Tuesday, December 27, 2005
Turth in Charity
I received the following from Abe Alsop, who attended our Dominican Chapter meetings until the pressing duties of family and young children overwhelmed his calendar. It's a beautiful articulation of living the faith in one's state of life, and a reminder that it is how we love, not what we know, that is the basis of the last judgement. Thank you, Abe!
I've registered TruthInCharity.org, which I think would be a good name for some sort of theological colloquium website, but I'm not sure what it would look like (let me know if you have any ideas). The name comes from something Pope Benedict said just before he was elected: "This faith, the only faith, creates unity and takes place in charity. St. Paul offers us a beautiful phrase, in opposition to the continual ups and downs of those who are like children tossed by the waves, to bring about truth in charity, as fundamental formula of Christian existence. Truth and charity coincide in Christ. In the measure that we come close to Christ, also in our life, truth and charity are fused. Charity without truth would be blind; truth without charity would be like 'a clanging cymbal' " And St. Dominic is attributed as saying he learned more from Charity than from any text, for "it teaches everything". I guess that's a good thing for me to remember at this stage in life, where my actions are hopefully speaking louder than the few words I
manage to ponder. I was raised (by a Lutheran pastor) to be very theological, and that continued in full force as I converted to the Church, and my year or two with the Dominicans was actually one of my last expressions of that mindset before I surrendered to this new phase of life where it's all I can do to just keep my family running smoothly. Maybe one day I will be able to ponder theologically for hours at a time again, but God knew I needed a decade or two of basic training in charity to ensure that my ideals take on flesh and dwell among us.
Friday, December 23, 2005
The birth of the first Apostle
On Dec 25 we will celebrate the birth of Jesus for the salvation of mankind. Christ, Savior, Prince of Peace, Emmanuel, Son of Man, these are all common titles by which we know him. Perhaps one of the more common terms he used for himself is the most overlooked. We do well to remember that Jesus is the first Apostle. Perhaps this title does not readily come to mind because we regularly read the translation instead. His own constant witness is that he was “sent” (1)
As it is evident that Jesus was sent, so it also is evident that Jesus gathered others around him and “sent” them as He was sent, by and with His authority (2).
And that they chose and sent successors, as He authorized them to do (3).
Because Jesus promised to be with us forever, this will always be (4).
(1) Jn 4:34 5:24, 5:30, 5:37, 5:36, 6:38, 6:39, 6:40, 6:58, 7:16, 7:28, 7:33, 8:16, 8:18, 8:26, 8:29, 8:42, 9:4, 11:42, 12:44, 12:45, 12:49, 13:20, 14:24, 15:21, 16:5, 17:18, 17:21, 20:21, Lk 9:48, 10:16, Mk 9:36, Mt 10:40
(2) Jn 13:20-21, 17:18-21, 20:21, Lk 10:3, 10:16, Mk 9:36, Mt 10:16, 10:40, 28:18-20
(3) Acts 1:25-26, Titus 2:15
(4) Mt. 28:20
As it is evident that Jesus was sent, so it also is evident that Jesus gathered others around him and “sent” them as He was sent, by and with His authority (2).
And that they chose and sent successors, as He authorized them to do (3).
Because Jesus promised to be with us forever, this will always be (4).
(1) Jn 4:34 5:24, 5:30, 5:37, 5:36, 6:38, 6:39, 6:40, 6:58, 7:16, 7:28, 7:33, 8:16, 8:18, 8:26, 8:29, 8:42, 9:4, 11:42, 12:44, 12:45, 12:49, 13:20, 14:24, 15:21, 16:5, 17:18, 17:21, 20:21, Lk 9:48, 10:16, Mk 9:36, Mt 10:40
(2) Jn 13:20-21, 17:18-21, 20:21, Lk 10:3, 10:16, Mk 9:36, Mt 10:16, 10:40, 28:18-20
(3) Acts 1:25-26, Titus 2:15
(4) Mt. 28:20
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