A Lectio Divina Approach to the Sunday & Weekday Liturgy
BREAKING THE BREAD OF THE WORD (Series 22, n.37)
Week 19 in Ordinary Time: August 11-17, 2024
(The pastoral tool BREAKING THE BREAD OF THE WORD: A LECTIO DIVINA APPROACH TO THE SUNDAY & WEEKDAY LITURGY includes a prayerful study of the Sunday liturgy from various perspectives. For the Lectio Divina on the liturgy of the past week: August 4-10, 2024 please go to ARCHIVES Series 21 and click on “Ordinary Week 17”.
Below is a LECTIO DIVINA APPROACH TO THE SUNDAY - WEEKDAY LITURGY: August 11-17, 2024.)
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August 11: NINETEENTH SUNDAY IN ORDINARY TIME, YEAR B
“JESUS SAVIOR: He Is the Bread of the Strong”
BIBLICAL READINGS
I Kgs 19:4-8 // Eph 4:30-5:2 // Jn 6:41-51
I. BIBLICO-LITURGICAL REFLECTIONS: A Pastoral Tool for the LECTIO
A. Gospel Reading (Jn 6:41-51): “I am the living bread that came down from heaven.”
Sr. Mary Rachel who was a missionary in Canada suffered a series of strokes when she returned to the Philippines. The third stroke was bilateral. It left her paralyzed from the neck down and she could not talk. We had to feed her through a naso-gastric tube and assist her in everything. After some period of anger and denial, Sr. Mary Rachle’s features started to relax. While doing my nursing care for her one day, I noticed that she was unusually quiet and pensive. I gazed directly on her weary eyes and spoke slowly: “Sister, do you want to receive Communion? If you do, please turn your head to one side.” She responded with such vigor that I was afraid her head would snap. We requested a priest to come and celebrate Mass in her room. The paralyzed Sister received Communion for the first time after suffering the third stroke. Every day she would watch a televised Mass, after which, she would receive Communion. She continued to be nourished with the Eucharist until she passed away four years later in 2003.
Today’s Gospel (Jn 6:41-51) continues the profoundly moving Eucharistic catechesis taken from the evangelist John. Today’s passage is situated in a drama of unbelief and refusal. In a dispute over Jesus’ origin, the Jews murmur their incredulity and suspicion. Indeed, their unbelief evokes the obduracy shown by the Israelites in the desert and God’s magnanimous response to their hardheadedness. Israel’s murmuring provokes the gift of water and of manna. The murmuring of Jesus’ audience provokes an equally magnanimous response: the promise of the Bread of Life, actualized in Jesus.
The benefactor, Jesus Christ, who is both the giver and the gift, nourishes us through his teaching. As the Word-made-flesh and as the Wisdom of God, he lays out for us a rich banquet of spiritual nourishment. He offers himself to us as the bread of the Word, the saving revelation of God’s infinite love for us, and fulfills what is written in the prophets: “They shall all be taught by God” (v. 45). As the bread of the Word coming from heaven, the proper response is “to believe” in him. Neal Flanagan explains: “What this means is that this is faith nourishment. Jesus is bread from heaven, feeding all believers, in the same sense that Old Testament wisdom nourished all who accepted it (cf. Prov 9:1-5). We might call this type of feeding sapiential.”
In the last part of today’s Gospel reading (v. 48-51), the topic shifts from Jesus as revealer of the Father, who has come down from heaven, to Jesus as the giver and gift of the Eucharist. The liturgical assembly is being led to contemplate, not just the “sapiential” nourishment offered by Jesus, but the “sacramental” nourishment that he gives of his own flesh and blood. Jesus’ magnanimous gift includes the “Eucharistic” nourishment provided by his Spirit-filled and glorified body. The biblical scholar, Neal Flanagan, asserts: “Jesus is first of all the giver of the bread, a new Moses. He is also the bread of wisdom and revelation who nourishes all who come to him in faith. He is finally, the Eucharistic source of eternal life for all who eat and drink the flesh and blood of the heavenly and glorified Son of Man.”
The Bread of Life, Jesus Christ, who nourishes us with his Word and the Eucharistic bread, satisfies our most intense hunger for the fullness of life. We need to feed on him continually who is offered to us in multiple ways as spiritual nourishment. Geoffrey Preston comments: “But however we eat the flesh of the Son of man and drink his blood, whether sacramentally in the Eucharist, or at the table of his Word, or by care for his suffering members, it is always that it cannot be done once and for all. We have to go on doing it. The Eucharist is the bread and the wine which feeds desire and longing, longing for the coming of God.” In a marvelous and paradoxical way, the heavenly Bread that satisfies our spiritual hunger for meaning in life and our eternal destiny provokes a longing for the coming of God’s kingdom. The Bread of Life impels us to share the fullness of life we have received, through Word and sacrament, with the people and the world around us.
B. First Reading (I Kgs 19:4-8): “Strengthened by that food, he walked to the mountain of God.”
Here is a news report I read in the Fresno Bee (July 24, 2006) about the rescue of a young boy from India, trapped for two days in a 60-foot deep irrigation shaft. The story broke into international prominence after the private Zee News channel lowered a camera into the pit and captured haunting images of a child crying helplessly in the dark.
Prince fell into the freshly dug hole Friday evening when he was playing in Aldeharhi, a village in the northern state of Haryana. The shaft, covered only with an empty jute sack, was just wide enough to fit the boy and too narrow for an adult. When villagers and local police could not pull him out, they sought the help of the army. Over two days, soldiers from an engineering regiment scooped out drums of mud from an abandoned well 10 feet away from the hole, taking care not to use heavy machinery so soil would not cave in on the boy. Oxygen was pumped into the pit and rescuers talked to the boy to keep his morale up. Rescuers and TV viewers alike could watch the boy looking around timidly, munching on chocolate and biscuits and drinking milk from a can that had been lowered in by rope. With their bare hands, soldiers then created a pipe-reinforced connecting passageway to the irrigation shaft. One soldier reached Prince and, along with four others, took him back through the pipe and up the abandoned well. Making a gripping story even better, Prince was rescued on his birthday. Prince turned 5 on Sunday.
The dramatic rescue of the young boy evokes the intensity and power of the story of the rescue of the prophet Elijah in the reading (I Kgs 19:4-8). The story of Elijah’s rescue from imminent death results from divine intervention and underlines God’s miraculous providence for those who love him. Elijah has fought with vehemence the intolerable apostasy in the land. In a public contest with the priests of Baal, Elijah has demonstrated the power of God and the nothingness of the Canaanite and Phoenician gods promoted by Queen Jezebel, wife of King Ahab. The enraged Jezebel not only threatens, but promises to kill Elijah who flees to the Negeb desert. Exhausted after a day’s march, Elijah sits down in the shade of a bush wanting to die. God sends an angel to feed the despairing and weakened prophet with sconce bread and water. Twice the angel touches Elijah and coaxes him to eat. Strengthened by that food, Elijah walks forty days and forty nights to Mount Horeb.
This Sunday’s liturgy evidently wants us to see in the feeding and rescue of Elijah a figure of the Eucharist, “the living bread that came down from heaven” to strengthen the Christian disciples in their journey of faith to God. The Eucharist, in its twofold dimension as bread of the Word (divine revelation and teaching) and Sacrament (real presence of the Body and Blood of Christ in the form of food and drink), is the source of life and strength of every disciple and of the entire Church. The Eucharist is our food and strength for the journey. We therefore need to trust in the love, care and providence of God. We need to trust in God’s commitment to provide for our needs. The Eucharist is “the bread of the strong” – the sustaining spiritual food that enables us to cross the wilderness of trials and difficulties towards “eternal life” with God. In the Eucharist is the pledge of eternal life.
C. Second Reading (Eph 4:30-5:2): “Walk in love, just like Christ.”
In the Second Reading (Eph 4:30-5:2), we hear the moral implication of being nourished at the table of the bread of eternal life – of being fed with the “bread of the strong”. We are not to sadden the Holy Spirit who put his seal upon us for the sake of our redemption on the last day. We are to get rid of all bitterness, all anger and passion, harsh words and malice of every kind. In place of these, we must be kind to one another, compassionate, and mutually forgiving, just as God has forgiven us in Christ.
Aelred Rosser remarks: “The undeniable love we have been shown by Christ makes it undeniable that we must show love to our neighbor. Even more gratifying is the realization that such love goes far beyond duty. Once we deeply believe in the overwhelming, unconditional love that God has for us, our love for each other becomes a spontaneous response. The greatest lovers are those who realize how much they have been loved. Paul reminds the Ephesians and us of our oneness and begs us not to grieve the Holy Spirit with bitterness, anger, malice … Criticizing others is a dangerous thing; not so much because we might be mistaken, but because we may be revealing the truth about ourselves.”
The following article in Taste of Home (cf. February-March 2009 issue, p. 67) about a 12-year-old’s fund raising effort to help poor African children is very inspiring. It gives us a glimpse of what Christian believers can do to live in the love of Christ and to be “bread of the strong” for others.
A video shown at church inspired Miranda Walters to make a difference. She saw the faces of children dying from malaria thousands of miles from her Cedar Falls, Iowa home and knew she couldn’t ignore them. A $10 mosquito net dramatically reduces the risk African children face of contracting malaria, an often-fatal infectious disease transmitted through mosquito bites. So Miranda, 12, gave herself a goal: raise $100, enough to buy 10 nets for the nonprofit organization Nothing But Nets. “After seeing the video, I told my grandma I wanted to do something to help them”, Miranda says. “She suggested a bake sale. So we talked to people at church, made posters and baked some things.”
She and her grandmother, Jill Rechkemmer, also of Cedar Falls, made Caramel-Pecan Cheesecake Pie and Caramel-Pecan Apple Pie, both from Taste of Home. They also invited others from the congregation to help with the baking. “At first I worried we wouldn’t get enough baked goods”, says grandma Jill. “But there were so many!” The bake sale raised $640, enough to buy 64 nets.
Miranda encourages other kids to think about raising money for a cause. “It’s possible no matter how busy you are”, she says. “It feels good to do something to make a difference.”
II. POINTS FOR THE EXAMINATION OF THE HEART: A Pastoral Tool for the MEDITATIO
What are our experiences of God’s intervention in our life? Do we trust that God is our Savior and will continue to rescue us in our moments of sadness and distress? Do we believe that the Eucharist is the food that strengthens – the “angels’ food” to nourish us in our spiritual journey in the here and now? Do we recognize that the greatest food for the journey is the person of Jesus Christ himself, of which the Eucharist is a limpid and intense sacrament?
III. PRAYING WITH THE WORD: A Pastoral Tool for the ORATIO
Lord Jesus,
you are the living bread that came down from heaven.
You feed us with your abundant teaching.
You are the bread of wisdom and revelation
to nourish all who come to you in faith.
Fill our empty hearts with your life-giving Word.
Strengthened at the table of your divine wisdom,
may we share the bread of your Word with the hungry.
We praise and bless you, O Eucharistic Master,
for you are the source of eternal life.
You feed us with your flesh and blood
at the Eucharistic banquet.
Nourished by your sacred body and blood
and united with your paschal sacrifice,
let us be transformed into “bread blessed, broken and shared”
for the life of the world.
We love and adore you, now and forever.
Amen
IV. INTERIORIZATION OF THE WORD: A Pastoral Tool for the CONTEMPLATIO
The following is the bread of the living Word that will nourish us throughout the day. Please memorize it.
“I am the living bread that came down from heaven; whoever eats this bread will live forever.” (Jn 6:51)
V. TOWARDS LIFE TRANSFORMATION: A Pastoral Tool for the ACTIO
Pray for those who are experiencing distress and trials, and for those suffering spiritual and physical hunger. Be an instrument of God’s care and love for them. Lead them to the Eucharist that they may experience the strength that Jesus, the Bread of Life, offers to the afflicted.
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August 12, 2024: MONDAY – WEEKDAY (19); SAINT JANE FRANCES DE CHANTAL, Religious
“JESUS SAVIOR: His Passion Redeems Us … He Gives Us Visions of His Glory”
BIBLE READINGS
Ez 1:2-5, 24-28c // Mt 17:22-27
I. BIBLICO-LITURGICAL REFLECTIONS: A Pastoral Tool for the LECTIO
A. Gospel Reading (Mt 17:22-27): “They will kill him and he will be raised. The subjects are exempt from the tax.”
In the Gospel episode (Mt 17:22-27) we hear that Jesus Master wants to rectify the false adulation that honors him as a political leader, miracle worker, and breadbasket king, and not as the Suffering Servant to redeem the world from sin. The three predictions of the passion that he made on separate occasions are meant to dispel a false Messianic expectation that is based primarily on temporal powers, and not on service to God’s saving will. Today’s Gospel reading contains Jesus’ second prediction of his passion: “The Son of Man is to be handed over to men and they will kill him, and he will be raised on the third day”. His paschal destiny does not involve constraint on his part, but total union with the Father’s saving will. Jesus freely accepts his passion and death to bring about our redemption. He pays the price for our salvation. His paschal sacrifice is sheer grace. For this we are deeply thankful.
The following story, circulated on the Internet, gives us an insight into the “grace” aspect of Jesus’ saving sacrifice.
There once was a man named George Thomas, a preacher in a small Texas town. One Sunday morning he came to the Church building carrying a rusty, bent, old bird cage, and set it by the pulpit. Eyebrows were raised and, as if in response, the preacher began to speak.
"I was walking through town yesterday when I saw a young boy coming toward me swinging this bird cage. On the bottom of the cage were three little wild birds, shivering with cold and fright. I stopped the lad and asked, "What do you have there, son?" "Just some old birds", came the reply. "What are you going to do with them?" I asked. "Take 'em home and have fun with 'em," he answered. "I'm gonna tease 'em and pull out their feathers to make 'em fight. I'm gonna have a real good time." "But you'll get tired of those birds sooner or later. What will you do then?" "Oh, I got some cats," said the little boy. "They like birds. I'll take 'em to them."
The preacher was silent for a moment. "How much do you want for those birds, son?" "Huh?” Why, you don't want them birds, mister. They're just plain old field birds. They don't sing. They ain't even pretty!" "How much?" the preacher asked again. The boy sized up the preacher as if he were crazy and said,"$10?" The preacher reached in his pocket and took out a ten dollar bill. He placed it in the boy's hand. In a flash, the boy was gone.
The preacher picked up the cage and gently carried it to the end of the alley where there was a tree and a grassy spot. Setting the cage down, he opened the door, and by softly tapping the bars persuaded the birds out, setting them free. Well, that explained the empty bird cage on the pulpit, and then the preacher began to tell this story.
One day Satan and Jesus were having a conversation. Satan had just come from the Garden of Eden and he was gloating and boasting. "Yes, sir, I just caught a world full of people down there. Set me a trap, used bait I knew they couldn't resist. Got 'em all!" "What are you going to do with them?" Jesus asked. Satan replied, "Oh, I'm gonna have fun! I'm gonna teach them how to marry and divorce each other, how to hate and abuse each other, how to drink and smoke and curse. I'm gonna teach them how to invent guns and bombs and kill each other. I'm really gonna have fun!" "And what will you do when you are done with them?" Jesus asked. "Oh, I'll kill 'em”, Satan glared proudly.
"How much do you want for them?" Jesus asked. "Oh, you don't want those people. They ain't no good. Why, you'll take them and they'll just hate you. They'll spit on you, curse you and kill you. You don't want those people!" "How much?” Jesus asked again. Satan looked at Jesus and sneered, "All your blood, tears and your life”. Jesus said, "DONE!" Then he paid the price.
The preacher picked up the cage and walked from the pulpit.
B. First Reading (Ez 1:2-5, 24-28c): “Such was the vision of the likeness of the glory of the Lord.”
For two weeks we will be hearing passages from the book of Ezekiel. It is generally assumed that he was exiled from Judah to Babylon in the first deportation of 597 B.C. Ezekiel is a man of deep faith and great imagination. Many of his insights come in the form of visions and many of his messages are expressed in vivid symbolic actions. Ezekiel emphasizes the need for inner renewal of the heart and spirit. He also proclaims his hope for the renewal of the life of the nation. As a priest and prophet Ezekiel has great interest in the Temple and underlines the need for holiness.
In today’s Old Testament reading (Ez 1:2-5, 24-28c) Ezekiel recounts his visionary experience by the Babylon river Chebar. He sees God seated on a throne and experiences the splendor of his glory. Ezekiel depicts him as shining with bright light that has all the colors of the rainbow. The dazzling light indicates the personal presence of God. Though Ezekiel’s vision is not easily comprehensible, it is clearly a sign that the Lord has not abandoned his people in the land of Exile. God wants to assure the Jewish exiles of his abiding presence and that his saving plan for them continues.
The movie “Heaven Is for Real” is inspiring, but the book is even more so. The little boy Colton’s experience of heaven as he made it through an emergency appendectomy – when he was not yet four years old - gives insight into Ezekiel’s heavenly vision. Here is an excerpt from Colton’s experience as gleaned by his dad (cf. Todd Burpo, Heaven Is for Real, Nashville: Thomas Nelson, 2010, p. 62-67).
Sitting at my makeshift desk, I looked at my son as he brought Spider-Man pouncing down on some nasty-looking creature from Star Wars. “Hey, Colton”, I said. “Remember when we were in the car and you talked about sitting on Jesus’ lap?” Still on his knees, he looked up at me. “Yeah.” “Well, did anything else happen?” He nodded, eyes bright. “Did you know that Jesus has a cousin? Jesus told me his cousin baptized him.” “Yes, you’re right”, I said. “The Bible says Jesus’ cousin’s name is John.” Mentally, I scolded myself. Don’t offer information. Just let him talk … “I don’t remember his name”, Colton said happily, “but he was really nice.” John the Baptist is “nice”?!
Just as I was processing the implications of my son’s statement – that he had met John the Baptist – Colton spied a plastic horse among his toys and held it up for me to look at. “Hey, Dad, did you know Jesus has a horse?” “A horse?” “Yeah, a rainbow horse. I got to pet him. There’s a lot of colors. Lots of colors? What was he talking about? “Where are there lots of colors, Colton?” “In heaven, Dad. That’s where all the rainbow colors are.” (…)
“Hey, Colton, can I ask you something else about Jesus?” He nodded but didn’t look up from his devastating attack on a little pile of X-Men. “What did Jesus look like?” I said. Abruptly, Colton put down his toys and looked up at me. “Jesus has markers.” “What?” “Markers, Daddy … Jesus has markers. And he has brown hair and he has hair on his face”, he said, running his tiny palm around his chin. I guessed that he didn’t yet know the word beard. “And his eyes … oh, Dad, his eyes are so pretty!” (…)
I thought through what he had said so far … John the Baptist, Jesus and his clothes, rainbows, horses. I got all that. But what about the markers? What did Colton mean when he said Jesus has markers? What did Colton mean when he said Jesus has markers? What are markers to a little kid? Colton nodded. “Yeah, like colors. He had colors on him.” “Like when you color a page?” “Yeah.” “Well, what colors are Jesus’ markers?” “Red, Daddy. Jesus has red markers on him.”
At that moment, my throat nearly closed with tears as I suddenly understood what Colton was trying to say. Quietly, carefully, I said, “Colton, where are Jesus’ markers?” Without hesitation, he stood to his feet. He held out his right hand, palm up and pointed to the center of it with his left. Then he held out his left palm and pointed with his right hand. Finally, Colton bent over and pointed to the tops of both his feet. “That’s where Jesus markers are, Daddy”, he said. I drew in a sharp breath. He saw this. He had to have. (…)
II. POINTS FOR THE EXAMINATION OF THE HEART: A Pastoral Tool for the MEDITATIO
1. Do we appreciate the meaning of Christ’s passion and its significance for us? How do we respond to this wonderful grace and great act of love?
2. What is our response to visions of glory that God offers us daily? Like Ezekiel, are we sensitive to these moments of grace?
III. PRAYING WITH THE WORD: A Pastoral Tool for the ORATIO
Lord Jesus,
you suffered for us.
To redeem us you paid a great price.
You suffered the passion and death on the cross
to free us from the clutches of sin and death
and to give us eternal life.
Grant that we may treasure
your sacrificial love for us.
Help us to respond to this grace in obedient love.
Make us sensitive to visions of heavenly glory
that you offer us daily.
We give you glory and praise,
now and forever.
Amen.
IV. INTERIORIZATION OF THE WORD: A Pastoral Tool for the CONTEMPLATIO
The following is the bread of the living Word that will nourish us throughout the week. Please memorize it.
“They will kill him, and he will be raised on the third day.” (Mt 17:23) // “Such was the vision of the likeness of the glory of the Lord.”
V. TOWARDS LIFE TRANSFORMATION: A Pastoral Tool for the ACTIO
Make an effort to unite the sacrifices of your daily life with the redeeming passion of our Lord Jesus Christ. Be present to the people around you in their trials and difficulties and help them in any way you can. // Thank the Lord for giving us daily glimpses of heavenly glory.
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August 13, 2024: TUESDAY – WEEKDAY (19); SAINTS PONTIAN, Pope; AND HIPPOLYTUS, Priest, Martyrs
“JESUS SAVIOR: He Wants Us to Be Childlike and To Care for the Little Ones … His Words Are Sweet as Honey”
BIBLE READINGS
Ez 2:8-3:4 // Mt 18:1-5, 10, 12-14
I. BIBLICO-LITURGICAL REFLECTIONS: A Pastoral Tool for the LECTIO
A. Gospel Reading (Mt 18:1-5, 10, 12-14): “See that you do not despise one of these little ones.”
Today’s Gospel (Mt 18:1-5, 10, 12-14) tells us that the disciples’ response to the Divine Master’s patient endeavor to help them understand his messianic mission and paschal destiny is disappointing. They fail to understand. They even put a question that is tinged with a power struggle: “Who is the greatest in the kingdom of heaven?” Their narrow vision degenerates into an authority issue. Jesus therefore teaches them the meaning of true greatness. He calls a child and puts him in front of them saying, “Whoever humbles himself like this child is the greatest in the kingdom of heaven.”
A child represents complete dependence. The heavenly kingdom is for those who are completely dependent on God and, in the spirit of a child, trust fully in him. An authentic Christian follower relies totally on God. The greatest in the heavenly kingdom are those who imitate Jesus in his complete trust and dependence on the Father’s will. Jesus also warns us not to despise the “little ones”, that is, the humble and lowly, all those who put their faith in God with childlike trust. He teaches us that it is not the will of the heavenly Father that any of the “little ones” be lost. By his pastoral ministry, Jesus invites us to promote the well-being and salvation of the poor and vulnerable.
The following inspiring story gives us insight into how to care for the “little ones” in our midst (cf. Rick Hamlin’s reflections in Daily Guideposts 2010, p. 260).
My father gets around with a walker these days, and he doesn’t get around much. But he was there when the whole clan – twenty and counting – gathered for a week at the beach, staying at a rental on the sand. We sailed, we surfed, we rode bikes on the boardwalk, swam out to the buoy and kayaked in the bay. Dad seemed to enjoy having everybody together, but even from under the umbrella on the porch, he got frustrated at not being able to do half of what he once could.
Late one afternoon, I suggested a walk. “I’m not sure how I can do it with this walker on the sand”, he said. “Let’s try”, I said. “You can hold my hand if you need to.” He made his way down the beach, leaning on the walker or me. We stopped to watch some sailors bring their boats to shore and take down their sails. “Hey, Mr. Hamlin!” one of the guys called. “How are you doing?” “Just fine”, he said, his hands on the walker.
We trudged back next to the water, choosing the hard sand. A pelican dipped past us and plunged into the bay, picking up dinner. A kayak cut across the smooth water, a fish leaping in its wake. The shadows of the palms lengthened across the sand in front of us. “The shadows lengthen”, he observed.
They do, I thought. The years go by, and you don’t know where they went. Age brings us struggles. But at the end of the day there are still beauties to be found in a setting sun and a slow walk on the beach, father and son.
B. First Reading (Ez 2:8-3:4): “He fed me with scroll and it was as sweet as honey in my mouth.”
Today’s Old Testament reading (Ez 2:8-3:4) depicts the vocation of the priest Ezekiel to be a prophet. By the River Chebar in Babylon where the Jews are exiled, Ezekiel receives a powerful vision of God and is commissioned to proclaim the divine word. God enjoins him not to be rebellious and commands him to eat the scroll that is filled with “lamentation, wailing and woe”. Ezekiel obediently eats the scroll and it tastes as sweet as honey in his mouth. The “eating” signifies Ezekiel’s total assimilation of God’s message so that his whole being is permeated by it. Nourished and animated by the divine word, the prophet follows God’s command to go to the people of Israel and say to them whatever God tells him to say.
The obedient stance of the prophet Ezekiel to the divine word that needs to be proclaimed is a good background for the following modern-day story (cf. Mark Mallett, “Stay and Be Light” in Amazing Grace for Survivors, West Chester: Ascension Press, p. 92-93).
One of the messages that burned in my heart was the terrible silence over the abortion in Canada. And so, one day at home, I penned a letter to the newspapers criticizing us “journalists” for being willing to cover every graphic murder, domestic violent crime, or war scene, but refusing to publish the pictures that clearly showed the reality of abortion. I signed my name as a producer of the TV station I worked for.
The backlash was immediate. The newspaper chains wanted to do follow-up stories, but only to sensationalize my stance, not to address the issue. My company warned me that to say anything more would put me in jeopardy. Memos were fired off, some sent to the entire news staff attacking my position and me.
A month later, I was laid off, and my show was cut. The station manager insisted it had nothing to do with my letter. As I stood looking out upon the familiar landscape of unemployment, I turned to my wife and said: “There’s nothing for me to do now but ministry.” This time, there was a tremendous peace. Still, how on earth was I to support a family? But what mattered was God’s will. This time, a burning desire for ministry was replaced with fear and trembling. (…)
Since my secular work has ended, my ministry has grown to extraordinary measure. My wife and I have traveled to three different continents and ministered to tens of thousands of souls. My ministry includes concerts, parish missions, and school evangelization. More recently, I’ve returned to my roots of leading people into an “encounter with Jesus”, but this time, through Eucharistic Adoration. In all these years of ministry, we’ve never missed a meal. We have since been richly blessed with three more healthy children, with one more on the way. More importantly, we’ve learned through the trials and crosses that come with serving the Lord (Sir 2:1), that he will never, never abandon us.
II. POINTS FOR THE EXAMINATION OF THE HEART: A Pastoral Tool for the MEDITATIO
1. Do we heed Jesus’ teaching that unless we become like children, we will not enter the kingdom of heaven? Do we care for God’s “little ones”?
2. Like Ezekiel, do we allow ourselves to be nourished by God’s word in order to proclaim it to those for whom we are sent?
III. PRAYING WITH THE WORD: A Pastoral Tool for the ORATIO
Loving Jesus,
you revealed to us
that only those who become like children
will enter the heavenly kingdom.
Help us to be childlike in our dependence on God
and teach us to be fully trusting in him.
You exhort us not to neglect the “little ones”
but rather to care for them.
Let our ways be compassionate
on behalf of the poor and vulnerable in our midst.
Nourish us by your word
and grant us the grace to speak your word to the nations.
We praise and bless you, now and forever.
Amen.
IV. INTERIORIZATION OF THE WORD: A Pastoral Tool for the CONTEMPLATIO
The following is the bread of the living Word that will nourish us throughout the day. Please memorize it.
“It is not the will of your heavenly Father that one of these little ones be lost.” (Mt 18:14) // “I ate it and it was as sweet as honey in my mouth.” (Ez 3:3)
V. TOWARDS LIFE TRANSFORMATION: A Pastoral Tool for the ACTIO
Show God’s care and compassion for the “little ones” in our midst by your kind words and deeds. With childlike trust, ask God for the grace to be instruments of his pastoral care for the “little ones” in our society today. // Promote the practice of Lectio Divina, the prayerful reading of God’s word, among your family members, friends and loved ones.
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August 14, 2024: WEDNESDAY – SAINT MAXIMILIAN KOLBE, Priest, Martyr
“JESUS SAVIOR: He Teaches Us the Duty of Fraternal Correction … He Marks Us for Salvation”
BIBLE READINGS
Ez 9:1-7; 10:18-22 // Mt 18:15-20
I. BIBLICO-LITURGICAL REFLECTIONS: A Pastoral Tool for the LECTIO
A. Gospel Reading (Mt 18:15-20): “If your brother listens to you, you have won him over”
The authors of the Days of the Lord, vol. 4, remark on today’s Gospel reading (Mt 18:15-20): “The community for which Matthew collected and presented the Lord’s teachings was already a motley group. There were brothers and sisters who did not behave in an evangelical manner toward the little ones. There were leaders concerned more with honors than service. There were even disciples who lived in sin, publicly and scandalously. What to do about them? What should be the means by which they could be helped to become aware of their disorderly ways and be converted? Certainly there was no question to prematurely separate the weeds from the good grain (Mt 13:24-30). But in some cases, it became necessary to expel from the community brothers and sisters whose conduct could not be tolerated. These questions are still with us. The Gospel of Matthew shows us how to address them. The concrete modalities of the procedure outlined in Matthew cannot be followed to the letter, but we must remember their spirit and perspective. The sins of brothers and sisters cannot leave their kin and other members of the community indifferent. Charity and the spiritual welfare of others demand that we exert ourselves to bring back onto the right path whoever has wandered off. The parable of the lost sheep (Mt 18:10-14) immediately precedes Jesus’ words on charitable correction. The art of reprimand is certainly among the most difficult and delicate; yet this is no reason for us to evade our duty.”
The famous English ballerina, Margot Fonteyn, narrates an incident in which she experienced a sisterly correction from her best friend, Pamela May (cf. MARGOT FONTEYN: Her Own Best Selling Autobiography, London: Wyndham Publications Ltd., 1976, p. 98-99).
Pamela May was away from the ballet for quite a while having a baby. June Brae, the other member of our ‘triptych’, had met David Breeden at Cambridge at the same time that I met Tito and Pamela met Painton. June and David married early in the war and their daughter was born soon after Pamela’s son. I seemed to be the odd girl out.
Alone in No. 1 dressing room, without my closest friends, I developed a star complex, and for a time I was really impossible, imagining that I was different from, and superior to, those around me. Then Pamela came to see us. It was soon after she had been widowed. Completely broken up by her loss, and living as she did facing up to stark reality, she was in no mood to put up with my fanciful airs She told me outright that I had become a bore.
Thinking it over, I decided that I far preferred the company of my friends to the isolated pinnacle implied by the title Prima Ballerina Assoluta, which I had been trying to reach, so I climbed down. As a matter of fact, it had been partly the fault of what I call false friends – those who, with the best will, and believing themselves your warmest admirers, unwittingly destroy you with such talk as: “People didn’t realize how great you are”; “You are the greatest ballerina alive; people should fall back in awe when you leave the stage door”; “You should be treated like a queen.” All of which is, of course, rubbish.
B. First Reading (Ez 9:1-7; 10:18-22): “Mark a ‘Thau’ on the foreheads of those who moan and groan over all the abominations in Jerusalem.”
Today’s Old Testament reading (Ez 9:1-7; 10:18-22) deals with Ezekiel’s second vision of God. The leaders of the exiles from Judah are sitting in Ezekiel’s house in Babylon, when the power of the Sovereign Lord comes to the prophet. In this vision God’s spirit lifts him high in the air and takes him to Jerusalem. Ezekiel sees seven ministers: one to mark the foreheads of those who will be saved and the other six to kill and destroy. The massacre begins in the Temple’s sanctuary and throughout the city. Only those marked with a “Thau” (i.e. the last letter of the Hebrew alphabet and resembling an “x” or a cross) – the faithful ones who are distressed and troubled on account of the evil and abominations committed against the Lord – will survive. The punishment is relentless on account of Israel’s grave sins. After the slaughter of the idolaters and the destruction of the city, the glory of the Lord departs from the Jerusalem temple and the city. Jerusalem is now without God’s protection.
The detail given in Ezekiel’s vision that only those marked with a “Thau” on their foreheads will be saved gives meaning and perspective to the following modern day account involving movie actress turned Benedictine nun, Dolores Hart (cf. Mother Dolores Hart OSB and Richard DeNeut, The Ear of the Heart: An Actress’ Journey from Hollywood to Holy Vows, San Francisco: Ignatius Press, 2013, p. 155-156).
[The film] Lisa marked a reunion with Stephen Boyd … A romance between Dolores and Stephen began in the press, with gossip items suggesting that the two must surely be having a love affair. Photo layouts, following the fan-magazine formula, gave credence to the gossip. But indeed, something real was developing. Dolores’ relationship with Stephen Boyd would be her only professional relationship that would also become a romantic one. (…)
By the time we got to London, I knew that my feelings for Stephen had gone as far as they can go on the friendship level. I felt I had an obligation to indicate I was ready to move to a more personal one. Up to this point, there hadn’t been even a kiss. Not that I had never kissed Stephen, but it had never been that kind of a kiss.
One evening, returning from one of our walks in Saint James’ Park, we stopped in at the front door as we had on so many evenings, and I suddenly said, “Stephen, would you like to come in?” He looked at me and said, “Yes”. He leaned forward to kiss me, but the kiss was placed on the forehead. “Yes”, he repeated, but you’re marked. Don’t you know that?”
I was confused. I felt hurt. Had I exposed my vulnerability, my trust, only to be rejected? I wondered what he had meant by saying I was “marked”, but I didn’t ask for an explanation then. I never did. Our dinners and talks continued, but we never mentioned that evening. When the film was over, our lives moved apart. But I heard his voice – “You’re marked” – often.
II. POINTS FOR THE EXAMINATION OF THE HEART: A Pastoral Tool for the MEDITATIO
1. What is my attitude to the erring members of the Christian community? Do we dedicate ourselves to the ministry of Christian correction? Do we believe that only God’s grace can change hearts and effect conversion? Do we allow ourselves to be instruments of grace for others?
2. Do we grieve over the evils committed in today’s world and carry out a ministry of prayer and reparation for the salvation of sinners?
III. PRAYING WITH THE WORD: A Pastoral Tool for the ORATIO
(Cf. Commission Francophone Cistercienne, Tropaires des dimanches, 109, Fiche de chant U LH 68)
When one human being wins another,
heaven rises on earth.
When two or three agree to implore the Father,
heaven surrounds them and unfolds at their bidding.
Earth and heaven are reconciled.
Jesus is in our midst.
Love and truth meet;
glory will dwell on our earth.
Truth will sprout from the earth
and justice will lean down from heaven.
God himself offers happiness
and our earth will give its fruit.
Earth and heaven are reconciled.
Jesus is in our midst.
***
Loving Father,
the cross of Jesus Christ
is the “Thau” that marks us for salvation.
With the angels in heaven,
let us experience the awesome glory
of your eternal kingdom.
We praise and glorify you, now and forever.
Amen.
IV. INTERIORIZATION OF THE WORD: A Pastoral Tool for the CONTEMPLATIO
The following is the bread of the living Word that will nourish us throughout the day. Please memorize it.
“If your brother sins against you, go and tell him his fault …” (Mt 18:15) // “Do not touch any marked with the ‘Thau’.” (Ez 9:5)
V. TOWARDS LIFE TRANSFORMATION: A Pastoral Tool for the ACTIO
Pray for the erring members of the community and for the grace needed by the Church to carry out its task of Christian correction. In a most humble and charitable way, exercise the duty of fraternal correction and forgiveness on behalf of erring members of your family and community. // When you make the sign of the cross, do it meaningfully our participation in Christ’s saving paschal mystery and in the life of the Most Holy Trinity.
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August 15 2024: THURSDAY – THE ASSUMPTION OF THE BLESSED VIRGIN MARY
“JESUS SAVIOR: His Mother Mary Is Raised
to Heaven Body and Soul”
BIBLE READINGS
Rv 11:19a; 12:1-6a, 10ab // 1 Cor 15:20-27 // Lk 1:39-56
I. BIBLICO-LITURGICAL REFLECTIONS: A Pastoral Tool for the LECTIO
Today’s feast of the Assumption celebrates the fruit of Christ’s paschal sacrifice - eternal life and joy in God’s kingdom - bestowed upon his mother Mary in fullness. The Blessed Mother Mary points to our own glorious destiny with God. The French liturgical scholar, Louis Bouyer, remarks: “Mary should be looked on as the living pledge of Christ’s promises to the Church: that where he is, we also shall be; then the glory given him by the Father, he will give to us, as he received it.”
The First Reading (Rv 11:19a; 12:1-6a, 10ab) depicts a “great sign in the sky” – a woman clothed with the sun, with the moon beneath her feet, and on her head a crown of twelve stars. She was with child and wailed aloud in pain as she labored to give birth. The image of a woman in childbirth is used to describe creative acts that involve time and sacrifice in order to be brought to full maturity. The heavenly vision of the woman in labor in the Book of Revelation evokes the painful and challenging process of the birth of Christ in the hearts of the faithful, as well as Mary’s vital role in the birthing of the Church.
From the Second Reading (1 Cor 15:20-27a) we can deduce that the power of Christ’s own resurrection makes the mystery of Mary’s assumption possible. Christ has been raised from the dead. He is the “firstfruits” of those who have fallen asleep. In Jewish cultic terms, the offering of “firstfruits” symbolizes the dedication of the whole harvest to God. As “firstfruits”, the Risen Lord Jesus pledges the resurrection of us all, of which Mary is the exemplar of a promise fulfilled. Indeed, God triumphs over death. Death is ultimately vanquished through the power of Christ’s resurrection. It is no longer a dismal end. In Christ, the “firstfruits”, death becomes a passage or passing over to eternal life. Though Christ’s victorious Passover is complete, ours is not yet. As Church, we need to open ourselves to the effects of Christ’s saving works and offer the “fruits” of redemption to the fragmented humanity of the “here and now”.
Mary’s assumption is a powerful sign that in our intimate union and full response to Christ, the Paschal Mystery is brought to fruition. Likewise, Mary, in her Magnificat (cf. Lk 1:39-56), invites us to praise the Lord for the great things he has done for her and to proclaim with her the final victory of God, of which she is a full recipient. With Mary assumed into heaven, we glorify the Lord!
The following story inspires us to have recourse to Mary, assumed into heaven, as a patroness of a happy death (cf. Susan Mountin, “Homecoming” in America, February 15, 2010, p. 19).
On the day my mother died, she entered into a state that hospice caregivers know well – the body’s oxygen supply diminishes. She was unable to communicate with us from about noon that day until about 3. Then, to our amazement, she calls for my dad and reached out to hold his hands. She became quite anxious and thrashed about (another expected pattern in the death process).
But what happened next will be etched in my heart and soul forever. About an hour before her death she reached out her arms and began distinctly saying, “push me, pull me, push me, pull me”. Mom was not speaking to any of us in the room. I had no doubt that she was being greeted by angels and her deceased sisters and brother, whom she missed so much (she was the oldest of eight children born in close succession, and they were very close).
Those were her last words, “push me, pull me”. Then she became quiet. I felt her soul slipping from her body. We gathered my siblings and dad around the bed and began to pray: Our Father; Hail Mary. We all touched her. I put my arm around dad’s shoulder as he sat on his walker next to the bed, and had one hand on mom’s foot. I instinctively began praying the Memorare, a prayer that had been renewed as a deep part of my own spiritual journey when I struggled with some issues years earlier. Then from the deepest recesses of my memory I prayed aloud the novena prayer to the Mother of Perpetual Help. Mom took five or six deep breaths and died. If there is such a thing as a peaceful death, we were blessed with one for mom … I remember and relive day after day the journey to my mother’s death because it brought all of us closer to our own destiny and to God.
II. POINTS FOR THE EXAMINATION OF THE HEART: A Pastoral Tool for the MEDITATIO
How did Mary participate in Christ’s paschal sacrifice as well as in the victorious event of “the firstfruits of those who have fallen asleep”? How do you participate in these saving events, personally and as a community? How does the meaning of the Blessed Mother’s assumption into heaven affect you personally?
III. PRAYING WITH THE WORD: A Pastoral Tool for the ORATIO
Loving Father,
in Mary’s assumption into heaven,
body and soul,
we see our own beauty and glorious destiny in Christ.
But the Blessed Virgin is also a model
of intimate participation in Christ’s paschal mystery.
Her Son Jesus Christ rose from the dead
and became the “firstfruits” of those who have fallen asleep.
She is the exemplary recipient of the “fruits” of redemption.
Teach us to be receptive to grace.
Grant that we may truly experience the power of the resurrection
and relish the “firstfruits” of salvation.
United with Mary assumed into heaven,
we glorify you and exult in your goodness,
now and forever.
Amen.
IV. INTERIORIZATION OF THE WORD: A Pastoral Tool for the CONTEMPLATIO
The following is the bread of the living Word that will nourish us throughout the day. Please memorize it.
“He has lifted up the lowly.” (Lk 1:52)
V. TOWARDS LIFE TRANSFORMATION: A Pastoral Tool for the ACTIO
Pray that Mary, assumed into heaven, may intercede for us as we endeavor to spread the “firstfruits” of Christ’s redemption to the fragmented humanity of our modern society. By our preferential option for the poor and vulnerable, let us allow the people of today to have a glimpse of our glorious destiny in heaven.
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August 16, 2024: FRIDAY – WEEKDAY (19); SAINT STEPHEN OF HUNGARY
“JESUS SAVIOR: He Teaches That What God Has Joined Together, No Human Being Must Separate … He Is Our Everlasting Covenant”
BIBLE READINGS
Ez 16:1-15, 60, 63 // Mt 19:3-12
I. BIBLICO-LITURGICAL REFLECTIONS: A Pastoral Tool for the LECTIO
A. Gospel Reading (Mt 19:3-12): “Because of the hardness of your hearts Moses allowed you to divorce your wives, but from the beginning it was not so”
A young couple we know recently divorced. The ex-husband came to visit us at our convent. His eyes were glazed with anguish. We tried to offer consoling words, but the depth of his suffering was beyond understanding. Indeed, divorce inflicts terrible pain on its victims. In his book, Life on the Edge, Dr. James Dobson writes: “A Russian woman who was my guest on the radio talked about her years in a Nazi extermination camp. She had seen mass murder and every form of deprivation. After the war, she came to America and married, only to have her husband be unfaithful and abandon her a few years later. Unbelievably, she said that experience of rejection and loss was actually more painful than her years in a German death camp. That says it all.”
In today’s Gospel reading (Mt 19:3-12), Jesus rejects divorce and underlines the permanence of marriage. When a man and woman become one in marriage, they enter into a covenant relationship that is never to be broken. In the divine plan, marriage is indissoluble and no human agent could end such a union. The sacredness and integrity of marriage could be understood in the context of God’s faithful relationship with his covenant people, whom he has espoused to himself forever. Though the Mosaic Law allows divorce, it is only a concession to human weakness and not really the divine will. The radical nature of Jesus’ teaching on marriage leads his disciples to question whether it is advisable to marry at all. They naively contend that the single state is preferable to an indissoluble difficult marriage. The Divine Master responds by helping them to see celibacy as a gift of God and not an aversive option to a binding marriage. Indeed, it is possible for a Christian disciple to renounce marriage in view of the kingdom. The grace of God enables that person to embrace chastity and celibacy for the sake of the heavenly kingdom.
The Catholic Church today is confronted with an increasing number of divorced and remarried persons. Every member of the family suffers when a marriage shatters. Divorce is painful for all those involved. It is thus necessary to state here the Catholic position and the pastoral work concerning divorced and remarried persons.
Catechism of the Catholic Church 1650: Today there are numerous Catholics in many countries who have recourse to civil divorce and contract new civil unions. In fidelity to the words of Jesus Christ – “Whoever divorces his wife and marries another, commits adultery against her; and if she divorces her husband and marries another, she commits adultery” – the Church maintains that a new union cannot be recognized as valid, if the first marriage was.
If the divorced are remarried civilly, they find themselves in a situation that objectively contravenes God’s law. Consequently, they cannot receive Eucharistic communion as long as this situation persists. For the same reason, they cannot exercise certain ecclesiastical responsibilities.
Reconciliation through the sacrament of Penance can be granted only to those who have repented from having violated the sign of the covenant and of fidelity to Christ, and who are committed to living in complete continence.
Catechism of the Catholic Church 1651: Toward Christians who live in this situation, and who often keep the faith and desire to bring up their children in a Christian manner, priests and the whole community must manifest an attentive solicitude, so that they do not consider themselves separated from the Church, in whose life they can and must participate as baptized persons.
They should be encouraged to listen to the Word of God, to attend the Sacrifice of the Mass, to persevere in prayer, to contribute to the works of charity and to community efforts for justice, to bring up the children in the Christian faith, to cultivate the spirit and practice of penance and thus implore, day by day, God’s grace.
B. First Reading (Ez 16:1-15, 60, 63): “You are perfect because of my splendor which I bestowed on you; you became a harlot.”
In today’s reading (Ez 16:1-15, 60, 63), we hear an allegory that relates God’s graciousness to Israel and announces an everlasting covenant. The prophet Ezekiel narrates the figurative story of a faithless spouse so that Jerusalem may know her abominations and thus turn away from them. God takes care of Jerusalem, an unwanted and cast off orphan, and lets her grow. He makes a marriage covenant with her and she belongs to the Lord. Abundant riches, goods and ornaments are showered upon her. God makes her so lovely that she becomes famous for her perfect beauty. But she takes advantage of her beauty and fame and becomes a harlot. Jerusalem squanders the gifts of God, her spouse, to attract partners in illicit affairs. She prostitutes herself by being unfaithful to God and by adopting the other nations’ idolatrous practices.
The compassionate and merciful God, however, is conciliatory. Cast out by her lovers, despoiled and despised, Jerusalem finds forgiveness in God who seeks her out and espoused herself to him again. He remembers the nuptial covenant made with her when she was young and now he resolves to make a covenant with her that will last forever. Appreciative of such forgiving love, Jerusalem will be ashamed of her ungrateful and adulterous conduct and will turn to the Lord God in complete fidelity.
The life of Saint Mary of Egypt (as reported by Wikipedia) gives insight into the harlotry practiced by Jerusalem against God as well as the grace of renewed covenant bestowed upon that nation.
Mary of Egypt (ca. 344 – ca. 421) is revered as the patron saint of penitents, most particularly in the Eastern Orthodox, Oriental Orthodox, and Eastern Catholic churches as well as in the Roman Catholic.
The primary source of information on Saint Mary of Egypt is the Vita written of her by St. Sophronius, the Patriarch of Jerusalem (634-638). Most of the information in this section is taken from this source.
Saint Mary, also known as Maria Aegyptica, was born somewhere in Egypt, and at the age of twelve ran away to the city of Alexandria where she lived an extremely dissolute life.[3] In her Vita it states that she often refused the money offered for her sexual favors, as she was driven "by an insatiable and an irrepressible passion," and that she mainly lived by begging, supplemented by spinning flax.
After seventeen years of this lifestyle, she traveled to Jerusalem for the Great Feast of the Exaltation of the Holy Cross. She undertook the journey as a sort of "anti-pilgrimage”, stating that she hoped to find in the pilgrim crowds at Jerusalem even more partners in her lust. She paid for her passage by offering sexual favors to other pilgrims, and she continued her habitual lifestyle for a short time in Jerusalem. Her Vita relates that when she tried to enter the Church of the Holy Sepulcher for the celebration, she was barred from doing so by an unseen force. Realizing that this was because of her impurity, she was struck with remorse, and upon seeing an icon of the Theotokos (the Virgin Mary) outside the church, she prayed for forgiveness and promised to give up the world (i.e., become an ascetic). Then she attempted again to enter the church, and this time was permitted in. After venerating the relic of the true cross, she returned to the icon to give thanks, and heard a voice telling her, "If you cross the Jordan, you will find glorious rest." She immediately went to the monastery of St. John the Baptist bank of the River Jordan, where she received absolution and afterwards Holy Communion. The next morning, she crossed the Jordan and retired to the desert to live the rest of her life as a hermit in penitence. She took with her only three loaves of bread, and once they were gone, lived only on what she could find in the wilderness.
Approximately one year before her death, she recounted her life to St. Zosimas of Palestine who encountered her in the desert. When he unexpectedly met her in the desert, she was completely naked and almost unrecognizable as human. She asked Zosimas to toss her his mantle to cover herself with, and then she narrated her life's story to him, manifesting marvelous clairvoyance. She asked him to meet her at the banks of the Jordan, on Holy Thursday of the following year, and bring her Holy Communion. When he fulfilled her wish, she crossed the river to get to him by walking on the surface of the water, and received Holy Communion, telling him to meet her again in the desert the following Lent. The next year, Zosimas travelled to the same spot where he first met her, some twenty day's journey from his monastery, and found her lying there dead.
According to an inscription written in the sand next to her head, she had died on the very night he had given her Communion and had been somehow miraculously transported to the place he found her, and her body was preserved incorrupt. He buried her body with the assistance of a passing lion. On returning to the monastery he related her life story to the brethren, and it was preserved among them as oral tradition until it was written down by St. Sophronius.
II. POINTS FOR THE EXAMINATION OF THE HEART: A Pastoral Tool for the MEDITATIO
1. Do we try to see the meaning of marriage and celibacy in the context of the kingdom of God? Do we strive to be faithful to our covenant fidelity with God and reflect his faithful love in whatever we do? Do we help those struggling with the pain of divorce and assist the divorced and remarried persons to continue to live their vocation as baptized persons?
2. Have we been unfaithful to God and “prostituted” or covenant relationship with him?
III. PRAYING WITH THE WORD: A Pastoral Tool for the ORATIO
Lord Jesus,
you teach the sacredness and integrity of marriage.
Bless all married couples
with the grace of faithful love.
Fill with courage and patience
all divorced persons struggling with loneliness and rejection.
Assist all divorced and remarried persons
to remain united with the Church
and faithful in their Christian duties of charity.
Grant your gift of chastity and celibacy
to those called for a special service of your kingdom.
We love you
and we surrender to your saving will.
You live and reign, forever and ever.
Amen.
***
Loving God,
you have loved us with an everlasting love.
You have espoused us to yourself,
but we have been unfaithful.
Draw us back to you,
forgive our sins,
and renew your nuptial covenant with us.
We are sorry of our wrongdoings and detest our harlotry.
Give us the grace to be faithful.
Great is your love for us.
We glorify you and serve you, now and forever.
Amen.
IV. INTERIORIZATION OF THE WORD: A Pastoral Tool for the CONTEMPLATIO
The following is the bread of the living Word that will nourish us throughout the week. Please memorize it.
“What God has joined together, no human being must separate.” (Mt 19:6) // “I will set up an everlasting covenant with you.” (Ez 16:60)
V. TOWARDS LIFE TRANSFORMATION: A Pastoral Tool for the ACTIO
By your prayers, words and actions, promote the sacredness and integrity of Christian marriage in society today. // Pray for a more committed covenant relationship with God.
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August 17, 2024: SATURDAY – WEEKDAY (19); COMMON OF BVM ON SATURDAY
“JESUS SAVIOR: He Blesses the Children … He Teaches Us the Meaning of Responsibility”
BIBLE READINGS
Ez 18:1-10, 13b, 390-32// Mt 19:13-15
I. BIBLICO-LITURGICAL REFLECTIONS: A Pastoral Tool for the LECTIO
A. Gospel Reading (Mt 19:13-15): “Let the children come to me and do not prevent them; for the kingdom of God belongs to such as these.
The Gospel reading (Mt 19:13-15) tells us that as Jesus makes his way to Jerusalem, teaching and healing, children are brought to him to be blessed. This account precedes the story of the young man who wants to follow Jesus but fails to do so because of his attachment to his possessions. Unlike the rich young man, the children are a symbol of the anawim – of the poor and lowly who depend totally on God. The kingdom of God is meant for the “children” who, in their simplicity and trust, totally rely on God. Jesus delights in them and he wants the children to come to him. The heavenly kingdom belongs to such as them. Jesus lays his hands upon the “little ones”. This gesture signifies his bestowal of the blessings and abundant riches of the kingdom upon them.
The following story entitled “Potato Chips”, circulated on the Internet, gives us a glimpse into the child-like quality that enables us – whether young or old - to experience the presence of God.
A little boy wanted to meet God. He knew it was a long trip to where God lived, so he packed his suitcase with a bag of potato chips and a six-pack of root beer and started his journey. When he had gone about three blocks, he met an old woman. She was sitting in the park, just staring at some pigeons. The boy sat down next to her and opened his suitcase. He was about to take a drink from his root beer when he noticed that the old lady looked hungry, so he offered her some chips. She gratefully accepted and smiled at him. Her smile was so pretty that the boy wanted to see it again, so he offered her a root beer. Again, she smiled at him. The boy was delighted! They sat there all afternoon eating and smiling, but they never said a word.
As twilight approached, the boy realized how tired he was and he got up to leave; but before he had gone more than a few steps, he turned around, ran back to the old woman, and gave her a hug. She gave him her biggest smile ever. When the boy opened the door to his own house a short time later, his mother was surprised by the look of joy on his face. She asked him, “What did you do today that made you so happy?” He replied, “I had lunch with God.” But before his mother could respond, he added, “You know what? She’s got the most beautiful smile I’ve ever seen!”
Meanwhile, the old woman, also radiant with joy, returned to her home. Her son was stunned by the look of peace on her face and he asked, “Mother, what did you do today that made you so happy?” She replied, “I ate potato chips in the park with God.” However, before her son responded, she added, “You know, he’s much younger that I expected.”
B. First Reading (Ez 18:1-10, 13b, 30-32): “I will judge you according to your ways.”
In today’s Old Testament reading (Ez 18:1-10, 13b, 30-32) we come to grips with the issue of personal responsibility. The people in the land of Israel keep on repeating the proverb: “The parents ate the sour grapes, but the children got the sour taste.” The cynical use this proverb to complain about their need to suffer for their parents’ misdeeds. Faced with the disasters that follow in close succession plus the specter of doom that Ezekiel keeps on repeating, the question arises: “Whose fault it is?” Moreover, the disasters are of such magnitude that they cannot be caused only by the sins of one generation.
God answers the complaint by asserting that he is the God of life and that it is only the person who sins that shall die. Hence, a truly good man who doesn’t worship the idols of Israel or eat sacrifices offered at forbidden shrines, who follows the Lord’s way, such a righteous person shall live. And if his son robs and kills, goes to pagan shrines and worships disgusting idols, does disgusting things, that son of his shall die for his misdeeds. God reiterates that he shall judge each person for what he has done.
Then God’s climactic appeal comes: “Turn away from all the evil you have been doing, and get yourselves new minds and new hearts … Turn away from your sins and live.” The decisive argument for this appeal is: “I have no pleasure in the death of anyone who dies.” The promise of life and the threat of death do not refer to life and death in the physical sense, but communion with God, the giver of life, or separation from God which can only bring death.
The following pastoral letter of Archbishop Oakley, entitled “Deliver Us from Evil. Amen” (10 July, 2014) is an appeal to personal and communal responsibility.
Recently I came across a schedule of events for the Civic Center Music Hall in Oklahoma City. Imagine my astonishment upon reading about a ticketed “Black Mass” performance that will be presented at this public institution.
I am willing to give the benefit of the doubt and assume that this event was scheduled without knowledge of what was going to be taking place. The so-called Black Mass is an occult ritual normally carried out in secret among those initiated into its dark mysteries. It is astonishing that this is being performed in such a public way and in a public space. In a Black Mass a consecrated Sacred Host obtained by stealth from a Catholic Mass, is corrupted in a vile and sexual manner and then becomes the sacrifice of this pseudo Mass offered in homage to Satan.
For over one billion Catholics worldwide and more than 200,000 Catholics in Oklahoma the Mass is the most sacred of religious rituals. It is the center of Catholic worship and celebrates Jesus Christ’s redemption of the world by his saving death and resurrection. In particular, the Eucharist – which we believe to be the body, blood, soul and divinity of Christ – is the source and summit of our faith. A Black Mass is a satanic inversion and mockery of the most sacred beliefs not only of Catholics but of all Christians.
I am astonished and grieved that the Civic Center would promote as entertainment and sell tickets for an event that is essentially a blasphemous and sacrilegious mockery of the Catholic Mass.
It is hard to imagine the Civic Center turning a blind eye and allowing a group to use its facilities to burn a copy of the Koran, or to conduct an overtly anti-Semitic performance. Nor should they! Why is this any different? There are community standards to uphold. And these prohibit works that are “illegal, indecent, obscene, immoral or in any manner publicly offensive.” A Black Mass certainly qualifies as offensive, obscene and immoral. Its sole purpose is to show hostility toward Catholicism and all that is sacred to Christians.
Acts of public sacrilege undermine the foundations of a civil society and have no redeeming social values. They undermine respect for social, cultural and religious institutions. They mock and tear down and provide no comparable social goods.
I certainly hope that those allowing this event will consider whether this is an appropriate use of public space. We trust that community leaders do not actually wish to enable or encourage such a flagrantly inflammatory event and that they can surely find a way to remedy this situation.
If the event does move forward, we will consider other peaceful, prayerful and respectful options to demonstrate our opposition to this publicly supported sacrilegious acts.
In the meantime, I call on all Catholics in Oklahoma and elsewhere, as well as men and women of good will, to pray for a renewed sense of the sacred and that the Lord might change the hearts and minds of the organizers of this event. May God protect us from the power of evil which such an event invokes.
II. POINTS FOR THE EXAMINATION OF THE HEART: A Pastoral Tool for the MEDITATIO
1. Do we believe that the kingdom of heaven belongs to the “little ones”? How do we prove that we are truly children of God?
2. Do we believe that God does not want the death of a sinner but that he be converted and live?
III. PRAYING WITH THE WORD: A Pastoral Tool for the ORATIO
Loving Jesus,
you said, “Let the children come to me,
and do not prevent them;
for the kingdom of heaven belongs to such as these.”
We are your disciples
and within us is the spirit of the “little ones”.
Draw us to you.
Bless us and lay your hands upon us
that we may be filled with the abundant riches of your kingdom.
You are meek and gentle of heart.
You call us to serve God the Father
for we are his own children
and you are our dear brother.
Help us to turn away sinners from sin
that they may live.
We love and adore you, now and forever.
Amen.
IV. INTERIORIZATION OF THE WORD: A Pastoral Tool for the CONTEMPLATIO
The following is the bread of the living Word that will nourish us throughout the week. Please memorize it.
“Let the children come to me … He placed his hands on them.” (Mt 19:14) // “Return and live!” (Ez 18:32)
V. TOWARDS LIFE TRANSFORMATION: A Pastoral Tool for the ACTIO
Cultivate a child-like attitude that will enable you to perceive the blessings of God and his presence in every moment of your life. // By your prayers and kind deeds help sinners turn away from sin and return to God.
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Prepared by Sr. Mary Margaret Tapang PDDM
PIAE DISCIPULAE DIVINI MAGISTRI
SISTER DISCIPLES OF THE DIVINE MASTER
60 Sunset Ave., Staten Island, NY 10314
Tel. (718) 494-8597 // (718) 761-2323
Website: WWW.PDDM.US