beatitudes

Just a little tid bit from yesterday's readings especially the gospel of Matthew 5:1-12.

Here we encounter the beginning of the Sermon of the Mount. The Sermon of the mount is the most famous homily given by Jesus. It spans three chapters of Matthew's gospel from 5 trhough 7. IT fact in these chapters all Jesus does is talk.

If you had a red letter bible, a bible that highlights the words of JEsus in red, then these pages would bleed red. There is a whole lot of talking going on. More importantly, there is a lot of listening go on, on the part of the disciples.

Jesus preaches for three chapters straight. The gospel of Matthew contains 28 chapters. For three chapters Jesus talks, the remainder of the book in about Jesus in action. So he talks a little and does a lot.

This is the paradigm for our life: a few words and lot of action. Most of get in trouble when we focus on talking and not enough on action.

now we get the Sermon itself. The sermon is the magna charta of Christian excellence, a recipe for holiness, the blue print for our lives. We should spend some time reading the Sermon of the Mount. In it we find those familiar passages: you are the salt of the earth, light of the world, turn the other cheek, take the wood out of your own eye, seek the kingdom and every thing will be added unto to you, knock and the door wil be open. These are just a few of the sound bites you encounter in these three chapters.

Now for the sermon.
Just a few things to notice.

First the gospel tells us that Jesus sees the crowd and goes up the mountain, sits down then his disciples come to him and he teaches them.

Jesus sees the crowd. There a lot of people who come to him from all over. He is being hemmed in and crushed by the number and mass of the crowd.

Jesus goes up the mountain after seeing the crowd being aware of this scene that lays open before him.

Going up the mountain in the biblical record is important. Going up the mountain always signifies drawing closer to God, a sign of communion with God, a sign of prayer.

Moses goes up the mountain and receives the ten commandments; Elijah goes up the mountain and hears the voice of God. JEsus goes up the mountain then opens his mouth and gives us the beatitudes. Jesus prays before he teaches and what he teaches is not his own opinion but the gift of the father to us.

Then Jesus sits down. Sitting is important as well. In Jesus' time the rabbis would sit in order to teach. The disciples would come to them after they sat down. Here Jesus is sitting as sign of his teaching office and authority. Notice that Jesus doesn't sit on a chair made by human hands but on a mountain, made by the hand of God. Already the gospel writer is trying to tell us just how important this Jesus is.

After Jesus sits, his disciples come to him. There is a crowd around him but only his disciples come to him. There is something important here as well.

One in order to be a disciple, one must remove themselves from the crowd. As a disciple we cannot be just another face in the crowd. We must separate ourselves from everyone else. Jesus calls out of the crowd in order to teach us. Notice the disciples sat down that is they allowed themselves to be taught. One of the greatest gifts we can give Jesus is the opportunity for him to teach us, mold us, form us. We have to sit long enough to be taught.

What about the crowd. Where did they go? Why did they not sit down along with the others.
Think about it for a moment. The crowd mentality is one that looks for a immediate reward or a quick fix. They are not necessarily invested for the lang haul.

The crowd came because they wanted Jesus to do something fantastic. They wanted to see him cure the blind, make the leper whole, make the lame to walk, cast out demons and if not walk on water a least jump from the mountain. They did not want a lecture; they did not want to be talked to or even talked at. No! That takes time and energy.

No the crowd wanted a quick fix but JEsus was offering something for the long haul.
They wanted to see what Jesus could do not so much interested in who he was.

They wanted an immediate reward and Jesus was offering a way of life.

This is the essential reality of the beatitudes.

They are not immediate nor are they quick but they do provide a blue print for long term profitability in the kingdom of God.

They only make sense in this light. As a disciple you have follow Jesus for who he is not for what he can immediately give.

Besides look at the beatitudes.
Blessed are the poor in spirit: blessed are those who are beaten to their knees.
Blessed are the meek: blessed are those passed over or pushed around.
Blessed are those who mourn; blessed are those who have tear stained cheeks.
Blessed are those who hunger and thirst for righteousness: blessed are those who are not satisfied with what they can get or earn or obtain .
Blessed are the pure of heart: the undivided and focused and zeroed in on God alone; those who are ridiculed and laughed at as freaks.
Blessed are the peacemakers though they receive violence.
Blessed are those who are persecuted: blessed are those who are being chased and hounded by the authorities.

These things only make sense if we are in it for Jesus and him alone.
This is the path of beatitude.

Ultimately our reward for all we do is Him and nothing less for there is nothing more.

Non nise te Domine

Hebrews 10:32-39; Psalm 37 The salvation of the Just comes from the Lord; Mark 4:26-34

Today is the feast of Thomas Aquinas. He is called the angelic doctor. He lived in the 13th century is known for his prolific writing and teaching on all things catholic.

There is a story told of Thomas Aquinas about having a vision of Christ on the cross. Christ asked him what reward he wanted for all that he wrote and taught about Him. Thomas replied, "Non Nise Te Domine!" (nothing but you, O Lord)

in this simple phrase, response, "Non Nise Te domine", we discover the bookends of our life; it is both the starting line and the finsihing line and the path that connects the two: non nise te Domine!

Here are few experts from St. Thomas Catechetical instrustion on the creed about faith especially inlight of today's readings where st Paul yes boldly, "we are among those who have faith and will possess life."

On the Nature and effects of Faith
+ The first thing that is necessary for every christian is faith, without which no one is truly called a faithful Christian.

Faith brings about four good effects+Through faith the soul is united to God, and by it there is between the soul and God a union akin to marriage. (it is not for nought that Christ is called the bridegroom)

+The second effect of faith is that eternal life is already begun in us; for eternal life is nothing else than knowing God. (we carry heaven with us when and where we go)

+The third good comes from faith is right direction which it gives to our present life. It order for one to live a good life, it is necessarythat he knw what is necessary to live rightly. But faith teaches us all that is necessary to liev a good life.

+The fourth effect of faith is that by it we overcome temptations; We know that every temptation is either from the world or the flesh or the devil. The devil would have us disobey God and not be subject to Him. This is removed by faith, since through it we know that he is the Lord of all things and must therefore be obeyed.

The world tempts us by attaching us to its prosperity, or by filling us with fear of adversity. But faith overcomes for we believe in a life ot come.

the flesh attracts us by attracting us to the swiftly passing pleasures of this present life. But faiht shows us that, if we cling to these things inordinately we shall lose atrenal joys. In all things take the shield of faith.

We see from this is very necessary to have faith

the sower sows the word

Mark 4:1-20

Today in the church we celebrate the feast of St. Timothy and St. Titus. They were bishops in the early church, companions of st. Paul. Timothy served in Ephesus and Titus on the Island of Crete.

Today would be a good day to read the three letters of St. Paul to Timothy and Titus. They are short but beautiful and insighful.


Also as we look to the gospel, We here these words, "The sower sows the word."

The Parable we encounter in today's gospel is always striking to me.In fact Jesus uses this parable as a key to understanding all the rest of the parables, "do you not understand this parable? Then how will you understand any of the parables?"

The this basic parable of the sower is to be considered the benchmark we use to understand the other parables.

So let us look at one part of it. We will focus on the sower.

The sower in the gosepl seems to be careless. He scatters seeds all over the place. He is consistent in spreading the seed even in places where little chance is provided for it to take root:path, rocky ground, among thorns, rich soil.

Of the places mentioned only one place is ideal the rest are foolish places, nonetheless the sower sows with reckless abandon.

We enocutner places like this all the time. We encounter the person who has a rocky soul, the one who is obstinate or hard headed; or one who is thorny at best, perhaps irritable, bitter, or just plain mean; or peraphs those who have been trampled upon like the path, those hwo have been beaten down by life, by circumstances, by life not going as they expect.

Yet, we are invited to sow the word regardless of the terrain of the soul that is in front of us. We can never judge who is worth and who is not. We must follower the sower's lead. In fact, this parable is really an invitation for the disciples to understand mission in life: to sow.

How often we focus on reaping, getting, finding? Yet, this parable is about goign out and making known. We reap what we sow, but we first must be focused on sowing the word outward.

The sower sows the word.

It is time for us to get busy with throwing out the seed and let God do the rest.

Here is a quote from St. Francis de Sales, doctor of the church whose feast was this past monday. Perhaps it will bolster the parable somewhat:

"We must never undervalue any person. The workman loves not that his work should be despised in his presence. Now God is present everywhere, and every person is His work."

world communications day

Word from the Pope on social network and the digital world

"Truth, Proclamation and Authenticity of Life in the Digital Age."

Here is Pope Benedict XVI text:
Dear Brothers and Sisters,

On the occasion of the 45th World Day of Social Communications, I would like to share some reflections that are motivated by a phenomenon characteristic of our age: the emergence of the internet as a network for communication. It is an ever more commonly held opinion that, just as the Industrial Revolution in its day brought about a profound transformation in society by the modifications it introduced into the cycles of production and the lives of workers, so today the radical changes taking place in communications are guiding significant cultural and social developments. The new technologies are not only changing the way we communicate, but communication itself, so much so that it could be said that we are living through a period of vast cultural transformation. This means of spreading information and knowledge is giving birth to a new way of learning and thinking, with unprecedented opportunities for establishing relationships and building fellowship.

New horizons are now open that were until recently unimaginable; they stir our wonder at the possibilities offered by these new media and, at the same time, urgently demand a serious reflection on the significance of communication in the digital age. This is particularly evident when we are confronted with the extraordinary potential of the internet and the complexity of its uses. As with every other fruit of human ingenuity, the new communications technologies must be placed at the service of the integral good of the individual and of the whole of humanity. If used wisely, they can contribute to the satisfaction of the desire for meaning, truth and unity which remain the most profound aspirations of each human being.

In the digital world, transmitting information increasingly means making it known within a social network where knowledge is shared in the context of personal exchanges. The clear distinction between the producer and consumer of information is relativized and communication appears not only as an exchange of data, but also as a form of sharing. This dynamic has contributed to a new appreciation of communication itself, which is seen first of all as dialogue, exchange, solidarity and the creation of positive relations. On the other hand, this is contrasted with the limits typical of digital communication: the one-sidedness of the interaction, the tendency to communicate only some parts of one’s interior world, the risk of constructing a false image of oneself, which can become a form of self-indulgence.

Young people in particular are experiencing this change in communication, with all the anxieties, challenges and creativity typical of those open with enthusiasm and curiosity to new experiences in life. Their ever greater involvement in the public digital forum, created by the so-called social networks, helps to establish new forms of interpersonal relations, influences self-awareness and therefore inevitably poses questions not only of how to act properly, but also about the authenticity of one’s own being. Entering cyberspace can be a sign of an authentic search for personal encounters with others, provided that attention is paid to avoiding dangers such as enclosing oneself in a sort of parallel existence, or excessive exposure to the virtual world. In the search for sharing, for "friends", there is the challenge to be authentic and faithful, and not give in to the illusion of constructing an artificial public profile for oneself.

The new technologies allow people to meet each other beyond the confines of space and of their own culture, creating in this way an entirely new world of potential friendships. This is a great opportunity, but it also requires greater attention to and awareness of possible risks. Who is my "neighbour" in this new world? Does the danger exist that we may be less present to those whom we encounter in our everyday life? Is there is a risk of being more distracted because our attention is fragmented and absorbed in a world "other" than the one in which we live? Do we have time to reflect critically on our choices and to foster human relationships which are truly deep and lasting? It is important always to remember that virtual contact cannot and must not take the place of direct human contact with people at every level of our lives.

In the digital age too, everyone is confronted by the need for authenticity and reflection. Besides, the dynamic inherent in the social networks demonstrates that a person is always involved in what he or she communicates. When people exchange information, they are already sharing themselves, their view of the world, their hopes, their ideals. It follows that there exists a Christian way of being present in the digital world: this takes the form of a communication which is honest and open, responsible and respectful of others. To proclaim the Gospel through the new media means not only to insert expressly religious content into different media platforms, but also to witness consistently, in one’s own digital profile and in the way one communicates choices, preferences and judgements that are fully consistent with the Gospel, even when it is not spoken of specifically. Furthermore, it is also true in the digital world that a message cannot be proclaimed without a consistent witness on the part of the one who proclaims it. In these new circumstances and with these new forms of expression, Christian are once again called to offer a response to anyone who asks for a reason for the hope that is within them (cf. 1 Pet 3:15).

The task of witnessing to the Gospel in the digital era calls for everyone to be particularly attentive to the aspects of that message which can challenge some of the ways of thinking typical of the web. First of all, we must be aware that the truth which we long to share does not derive its worth from its "popularity" or from the amount of attention it receives. We must make it known in its integrity, instead of seeking to make it acceptable or diluting it. It must become daily nourishment and not a fleeting attraction. The truth of the Gospel is not something to be consumed or used superficially; rather it is a gift that calls for a free response. Even when it is proclaimed in the virtual space of the web, the Gospel demands to be incarnated in the real world and linked to the real faces of our brothers and sisters, those with whom we share our daily lives. Direct human relations always remain fundamental for the transmission of the faith!

I would like then to invite Christians, confidently and with an informed and responsible creativity, to join the network of relationships which the digital era has made possible. This is not simply to satisfy the desire to be present, but because this network is an integral part of human life. The web is contributing to the development of new and more complex intellectual and spiritual horizons, new forms of shared awareness. In this field too we are called to proclaim our faith that Christ is God, the Saviour of humanity and of history, the one in whom all things find their fulfilment (cf. Eph 1:10). The proclamation of the Gospel requires a communication which is at once respectful and sensitive, which stimulates the heart and moves the conscience; one which reflects the example of the risen Jesus when he joined the disciples on the way to Emmaus (cf. Lk 24:13-35). By his approach to them, his dialogue with them, his way of gently drawing forth what was in their heart, they were led gradually to an understanding of the mystery.

In the final analysis, the truth of Christ is the full and authentic response to that human desire for relationship, communion and meaning which is reflected in the immense popularity of social networks. Believers who bear witness to their most profound convictions greatly help prevent the web from becoming an instrument which depersonalizes people, attempts to manipulate them emotionally or allows those who are powerful to monopolize the opinions of others. On the contrary, believers encourage everyone to keep alive the eternal human questions which testify to our desire for transcendence and our longing for authentic forms of life, truly worthy of being lived. It is precisely this uniquely human spiritual yearning which inspires our quest for truth and for communion and which impels us to communicate with integrity and honesty.

I invite young people above all to make good use of their presence in the digital world. I repeat my invitation to them for the next World Youth Day in Madrid, where the new technologies are contributing greatly to the preparations. Through the intercession of their patron Saint Francis de Sales, I pray that God may grant communications workers the capacity always to carry out their work conscientiously and professionally. To all, I willingly impart my Apostolic Blessing.

From the Vatican, 24 January 2011, Feast of Saint Francis de Sales

Dr of devotion

Today is the feast of St Francis de Sales. He was a prolific writer, teacher, catechist, evangelist, spiritual director, and the list could go on. He has several books that ate worth the read: The introduction to the Devout Life and The Treatise on the Love of God not to mention countless letters. Below you will find an excerpt on his understanding of devotion. Savor every word.

When God the Creator made all things, he commanded the plants to bring forth fruit each according to its own kind; he has likewise commanded Christians, who are the living plants of his Church, to bring forth the fruits of devotion, each one in accord with his character, his station and his calling.

I say that devotion must be practiced in different ways by the nobleman and by the working man, by the servant and by the prince, by the widow, by the unmarried girl and by the married woman. But even this distinction is not sufficient; for the practice of devotion must be adapted to the strength, to the occupation and to the duties of each one in particular.

Tell me, please, my Philothea, whether it is proper for a bishop to want to lead a solitary life like a Carthusian; or for married people to be no more concerned than a Capuchin about increasing their income; or for a working man to spend his whole day in church like a religious; or on the other hand for a religious to be constantly exposed like a bishop to all the events and circumstances that bear on the needs of our neighbour. Is not this sort of devotion ridiculous, unorganised and intolerable? Yet this absurd error occurs very frequently, but in no way does true devotion, my Philothea, destroy anything at all. On the contrary, it perfects and fulfils all things. In fact if it ever works against, or is inimical to, anyone’s legitimate station and calling, then it is very definitely false devotion.

The bee collects honey from flowers in such a way as to do the least damage or destruction to them, and he leaves them whole, undamaged and fresh, just as he found them. True devotion does still better. Not only does it not injure any sort of calling or occupation, it even embellishes and enhances it.

Moreover, just as every sort of gem, cast in honey, becomes brighter and more sparkling, each according to its colour, so each person becomes more acceptable and fitting in his own vocation when he sets his vocation in the context of devotion. Through devotion your family cares become more peaceful, mutual love between husband and wife becomes more sincere, the service we owe to the prince becomes more faithful, and our work, no matter what it is, becomes more pleasant and agreeable.

It is therefore an error and even a heresy to wish to exclude the exercise of devotion from military divisions, from the artisans’ shops, from the courts of princes, from family households. I acknowledge, my dear Philothea, that the type of devotion which is purely contemplative, monastic and religious can certainly not be exercised in these sorts of stations and occupations, but besides this threefold type of devotion, there are many others fit for perfecting those who live in a secular state.

Therefore, in whatever situations we happen to be, we can and we must aspire to the life of perfection.

St. Agnes: where have all the virgins gone

today we celebrate the feast of St. Agnes: Virgin & Martyr.

In the life of the early christian church there were two things that marked faithfulness: virgintiy and marytrdom.

today, impurity is now the norm. Trying to find a virgin is like looking for a needle in the hay stack. No one care or guards their virtue. So we look to Agnes to intercede and show us the way and elighten our minds on the beauty of purity.

Here is an excerpt from St. Ambrose on the life of St. Agnes

This treatise has a favourable beginning, since it is the birthday of the holy Virgin Agnes, of whose name, modesty, and martyrdom St. Ambrose speaks in commendation, but more especially of her age, seeing that she, being but twelve years old, was superior to terrors, promises, tortures, and death itself, with a courage wholly worthy of a man.

5. And my task begins favourably, that since today is the birthday of a virgin, I have to speak of virgins, and the treatise has its beginning from this discourse. It is the birthday of a martyr, let us offer the victim. It is the birthday of St. Agnes, let men admire, let children take courage, let the married be astounded, let the unmarried take an example. But what can I say worthy of her whose very name was not devoid of bright praise? In devotion beyond her age, in virtue above nature, she seems to me to have borne not so much a human name, as a token of martyrdom, whereby she showed what she was to be.

6. But I have that which may assist me. The name of virgin is a title of modesty. I will call upon the martyr, I will proclaim the virgin. That panegyric is long enough which needs no elaboration, but is within our grasp. Let then labour cease, eloquence be silent. One word is praise enough. This word old men and young and boys chant. No one is more praiseworthy than he who can be praised by all. There are as many heralds as there are men, who when they speak proclaim the martyr.

7. She is said to have suffered martyrdom when twelve years old. The more hateful was the cruelty, which spared not so tender an age, the greater in truth was the power of faith which found evidence even in that age. Was there room for a wound in that small body? And she who had no room for the blow of the steel had that wherewith to conquer the steel. But maidens of that age are unable to bear even the angry looks of parents, and are wont to cry at the pricks of a needle as though they were wounds. She was fearless under the cruel hands of the executioners, she was unmoved by the heavy weight of the creaking chains, offering her whole body to the sword of the raging soldier, as yet ignorant of death, but ready for it. Or if she were unwillingly hurried to the altars, she was ready to stretch forth her hands to Christ at the sacrificial fires, and at the sacrilegious altars themselves, to make the sign of the Lord the Conqueror, or again to place her neck and both her hands in the iron bands, but no band could enclose such slender limbs.

8. A new kind of martyrdom! Not yet of fit age for punishment but already ripe for victory, difficult to contend with but easy to be crowned, she filled the office of teaching valour while having the disadvantage of youth. She would not as a bride so hasten to the couch, as being a virgin she joyfully went to the place of punishment with hurrying step, her head not adorned with plaited hair, but with Christ. All wept, she alone was without a tear. All wondered that she was so readily prodigal of her life, which she had not yet enjoyed, and now gave up as though she had gone through it. Every one was astounded that there was now one to bear witness to the Godhead, who as yet could not, because of her age, dispose of herself. And she brought it to pass that she should be believed concerning God, whose evidence concerning man would not be accepted. For that which is beyond nature is from the Author of nature.

9. What threats the executioner used to make her fear him, what allurements to persuade her, how many desired that she would come to them in marriage! But she answered: “It would be an injury to my spouse to look on any one as likely to please me. He who chose me first for Himself shall receive me. Why are you delaying, executioner? Let this body perish which can be loved by eyes which I would not.” She stood, she prayed, she bent down her neck. You could see the executioner tremble, as though he himself had been condemned, and his right hand shake, his face grow pale, as he feared the peril of another, while the maiden feared not for her own. You have then in one victim a twofold martyrdom, of modesty and of religion. She both remained a virgin and she obtained martyrdom.

the main point

Hebrews 7:25-8:4; Ps 40 Here I am Lord, I come to do your will; Mark 3:7-12

"The main point of what has been said is this: we have a high priest, who has taken his seat at the right hand of the throne of the Majesty in heaven, a minister of a sanctuary and of the true tabernacle that th eLord, not man, set up..."

This main point is this...In greek the word for main point is chief.

What does this main point of having a high priest have to do with us. In the very first part of the reading of todat the answer is given,

"Jesus is always able to save those who approach God through him, since he lives forever to make intercession for them."

so what does that mean.

Well, Jesus stands before the father and intercedes for us, which means he is caught up in an eternal conversation to the Father about us, what we need, what will strengthen us, what will enable us to surrender more fully to him.

Think about that...
We are caught up into that eternal exchange between the Father and the Son in the Holy Spirit. wow!

Now when you look gospel you see Jesus folled by alarge crowd from all over, Galilee, Judea, Jerusalem, Idumea, Beyond the Jordan, and form Tyre and Sidon.

What a crowd! This is certain quite a gathering that helps us understand the drawing power of Christ.

Now, Jesus does something that instructs on how to go about our affairs.

The gospel relates that Jesus told "his disciples to have a boat ready, so that they would not crush him."

think about for a moment. Jesus planned ahead. He was smart enough to plan ahead. He had a plan in mind. He didn't leave to chance or wait to the last moment. He thought about what he needed and he prepared with sufficient time.

Jesus planned ahead.

so should we.

Also, Jesus plans ahead, which means when he is interceding for us, he has a plan that encapsulates the future. So even if we don't get it, doesn't mean he doesn't get it.

Get it!