A Lectio Divina Approach to the Sunday Liturgy

A Lectio Divina Approach to the Sunday & Weekday Liturgy

BREAKING THE BREAD OF THE WORD (Series 20, n. 36)

18^th Week in Ordinary Time: July 31 – August 6, 2022

(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: July 24-30, 2022 please go to ARCHIVES Series 20 and click on “Week 17 Ordinary Time”.

Below is a LECTIO DIVINA APPROACH TO THE SUNDAY - WEEKDAY LITURGY:

July 31 – August 6, 2022.)

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July 31, 2022: EIGHTEENTH SUNDAY IN ORDINARY TIME

“JESUS SAVIOR: He Is the Essential”

BIBLE READINGS

Eccl 1:2; 2:21-23 // Col 3:1-5, 9-11 // Lk 12:13-21

I. BIBLICO-LITURGICAL REFLECTIONS: A Pastoral Tool for the LECTIO

A. Gospel Reading (Lk 12:13-21): “The things you have prepared, to whom will they belong?”

Disputes regarding family inheritance can be very bitter and destructive. A priest narrated to our Sisters an incident that he witnessed personally. He was called to assist a dying rich man. While he was praying over him and administering the last rites, the children were quarrelling in the kitchen over the inheritance. The priest felt frustrated. This was probably the same feeling that Jesus had when someone in the crowd asked him: “Teacher, tell my brother to share the inheritance with me” (Lk 12:13).

Jesus’ response to the request shows that he is truly an excellent and wise Teacher. Refusing to be dragged into the litigation, he denies any jurisdiction over the dividing of the inheritance: “Friend, who appointed me as your judge and arbitrator?” (Lk 12:14). Then he turns to the crowd, warns them about the trap of earthly possessions: “Take care to guard against all greed, for though one may be rich, one’s life does not consist of possessions” (Lk 12:15). The Divine Master wants to show his disciples and would-be followers the true and efficacious way of dealing with earthly possessions. Jesus does this by narrating a parable about the hoarding Rich Fool. The latter is eagerly looking forward to a life of abundance and leisure, unaware that he is to die that very night.

For the Rich Fool, the acquisition of material goods has become an end in itself. Unfortunately, this foolishness is rampantly replicated even today. The biblical scholar Samuel Oyin Abogunrin remarks: “Greed often corrupts one’s priorities. The actions of the Rich Fool are too often emulated in our world. The cause of the heinous crimes committed by political leaders in many areas of the world is greed, avarice, and the insatiable desire to accumulate wealth at the expense of those ordinary citizens who live in abject poverty and die daily for lack of the basic necessities of life.”

In the context of Jesus’ paschal journey to Jerusalem and the Easter saving mystery that the disciples are called to share with him, the Divine Master’s warning against obsessive attachment to material goods and his exhortation to seek the true riches that matter to God become a challenge for us today. The Christian followers are called to focus on what is essential, to rely on divine providence, and to cling to the person of Christ – the absolute Good. Indeed, to focus on Christ, “the essential” and to seek him as the ultimate Treasure strengthens the disciples for a full participation in his life-giving paschal destiny.

B. First Reading (Eccl 1:2; 2:21-23): “What profit comes to a man from all his toil?”

In the first reading (Eccl 1:2; 2:21-23), Qoheleth, the purported author of Ecclesiastes, declares that the acquisitive life is vanity and that the feverish drive for material things is human tragedy. All of life is vanity, with all its attendant anxiety, sorrow, futile effort and restlessness. The purpose of Qoheleth is not to shock or discourage, nor to overwhelm with pessimism, but to put things in proper perspective. Not content with what is temporary, ephemeral, or vanishing, Qoheleth sees the emptiness and senselessness of a life of worldly acquisition and thus points toward the direction of the Absolute.

The authors of the Days of the Lord, vol. 6, page 149-150, comment: “His anguish, which we sometimes share, is a heartrending appeal not to be taken in by mirages, by those things that, in the end, are only vanity, only wind. But this anguish also – paradoxically – turns out to be an expression of a burning desire for the Absolute, and the deeply rooted certitude that it exists, that it will reveal itself. It is like a gulf, an abyss that God alone can fill, he who is not vanity. This is felt at least when the deception engendered by all things haunts the heart of a believer, and Ecclesiastes is definitely one of these believers, sharing much in common with other figures of the Bible. His cry will never cease to resound and find an echo in whoever is able to see through the fundamentally empty vanity of human efforts to create something more than the wind. He is irresistibly turned toward God, who not only stills his anguish, but redeems it.”

An example of a person who had experienced the anguish of meaninglessness and the emptiness of material goods, and had turned to the Absolute is Kurt, a good friend of the former hippie and drug-addict, Mike McGarvin, the founder of Fresno-based Poverello House. In his excellent book, PAPA MIKE (cf. p. 53), McGarvin narrates:

Kurt was a convert to Catholicism, which interested me. I was more or less journeying the same path he had already trodden, going from no religion to conversion. Kurt possessed a wealth of knowledge. Before entering the Franciscan order, he had been a lawyer in a western state. He’d had it all: money, women, luxury cars, an airplane, and prestige. One day, he asked himself, “Is this all there is?” Somehow, he realized that if he stayed in the fast lane that would be all there was, and he faced a crisis. He turned to the Church, and before he knew it, he was taking his vows as a Franciscan.

C. Second Reading (Col 3:1-5, 9-11): “Seek what is above, where Christ is.”

The Second Reading (Col 3:1-5, 9-11) underlines very impressively the meaning of true riches: Christ who raised us to new life. He challenges us to seek what is above … to think of what is above, not of what is on earth. We are being summoned to live the new way in Christ and set our priorities right. Through baptismal consecration, Christ leads us on the way of Passover, which involves detachment from what passes away and directs us towards the attainment of the kingdom of God.

Harold Buetow concludes: “We who are trying to live out our baptism have a new set of values. We think of giving instead of getting, serving rather than ruling, forgiving and not avenging. We are grateful for life given by God without cost, friends provided without price, eternity promised without merit. We have the insight that our worth is not measured by what we own but by what we share and that we have the opportunity to grow in the lasting wealth of love. We see that wealth is not necessarily a sign of God’s favor, and that poverty can be … We reject greed and grow rich in God. We are to prepare to move into the dwelling place prepared for us in heaven rather than building bigger barns. Do we have our priorities right?”

The following article is about a daring initiative that goes against selfish acquisitiveness (cf. Donna Gordon Blankinship, “Gates, Buffet Urge Wealthy to Give” in San Jose Mercury News, June 17, 2010, p. C2). This philanthropic effort is very inspiring. Let us invoke God’s blessings upon it.

Microsoft cofounder Bill Gates and billionaire investor Warren Buffet are launching a campaign to get other American billionaires to give at least half their wealth to charity. Buffet, chairman and CEO of Berkshire Hathaway, said in a letter introducing the concept that he couldn’t be happier with his decision in 2006 to give 99 % of his roughly $46 billion fortune to charity.

Patty Stonesifer, former CEO of the Bill & Melinda Gates Foundation, told The Associated Press on Wednesday that Gates and Buffet have been campaigning for the past year to get others to donate the bulk of their wealth. The friends and philanthropic colleagues are asking people to pledge to donate either during their lifetime or at the time of their death. They estimate their efforts could generate $600 billion in charitable giving. In 2009, American philanthropies received a total of about $300 billion in donations, according to the Chronicle of Philanthropy.

The handful of billionaires approached so far have embraced the campaign, said Stonesifer, a close friend of Gates who offered to speak about the effort. Four wealthy couples have already announced their pledges, including John and Ann Doerr of Menlo Park, John and Tasha Mortgridge of San Jose, Los Angeles philanthropists Eli and Edythe Broad and Garry and Marguerite Lenfest of Philadelphia.

In addition to making a donation commitment, Gates and Buffet are asking billionaires to pledge to give wisely and learn from their peers. They said they were inspired by the philanthropic efforts of not just other billionaires but of the people of all financial means and backgrounds who have given generously to make the world a better place. Their philosophic forebears are the Carnegie and Rockefeller families, who donated most of their wealth to improve society and were the grandparents of modern philanthropy, said Stacy Palmer, editor of the Chronicle of Philanthropy.

Ted Turner’s announcement 13 years ago of a $1 billion gift to United Nations programs also was done in part to inspire other big givers, but did not have a noticeable result, Palmer said. “It’s a stretch to see how they’re going to get the $600 billion figure”, she said, noting that only 17 people on the Forbes list of the 400 wealthiest people in America are also on the Chronicle’s list of the most generous American donors. Many of these people may have given anonymously or plan to donate when they die, but the bulk of money raised by charities today comes from non-billionaires giving $5, $10 or $50 at a time, Palmer said.

Gates and Buffet are asking each individual or couple who make a pledge to do so publicly, with a letter explaining their decision. “The pledge is a moral commitment to give, not a legal contract. It does not involve pooling money or supporting a particular set of causes or organizations”, they explain in a written statement about the project.

II. POINTS FOR THE EXAMINATION OF THE HEART: A Pastoral Tool for the MEDITATIO

How do I deal with material goods and temporal possessions? Is it obsessively, or with true freedom and wisdom? Do I deeply realize that Christ is the essential? How does this realization affect my daily choices and actions?

III. PRAYING WITH THE WORD: A Pastoral Tool for the ORATIO

Loving Father, source of good,

your greatest gift to us is Jesus your Son.

He is “the essential” and ultimate good.

He teaches trust in your providence.

Fill us with greater concern for the poor and needy.

Help us to share the blessings received from you.

Do not allow greed to corrupt our priorities

and warp our responsibilities to our neighbor.

Let us listen to the voice of Jesus.

He leads us to the riches of our Easter destiny.

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 week. Please memorize it.

“Take care to guard against all greed, for though one may be rich, one’s life does not consist of possessions.” (Lk 12:15)

V. TOWARDS LIFE TRANSFORMATION: A Pastoral Tool for the ACTIO

Thank the Lord for the blessings you have received from him. Then ask him to inspire you how to share the goods you have received from God with others.

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August 1, 2022: MONDAY – SAINT ALPHONSUS LIGOURI, Bishop, Doctor of the Church

“JESUS SAVIOR: He Multiplies the Five Loaves and Two Fish … He Upholds His Prophet”

BIBLE READINGS

Jer 28:1-17 // Mt 14:13-21

I. BIBLICO-LITURGICAL REFLECTIONS: A Pastoral Tool for the LECTIO

A. Gospel Reading (Mt 14:13-21): “Looking up to heaven, he said the blessing and gave the loaves to the disciples, who in turn gave them to the crowds.”

The Gospel episode (Mt 14:13-21) depicts Jesus’ “banquet” of the loaves and fish in a deserted place in Galilee near the sea. The miraculous banquet laid out by Jesus the Master-Shepherd points to the Eucharistic feast and the dawning of messianic salvation. In the superabundance of the multiplied loaves and the twelve baskets filled with leftovers is a sign of the copious spiritual nourishment and the unfailing Eucharistic food that Jesus offers to hungry crowds over the course of centuries. Our sense of faith is heartened by the remarkable quality of Jesus’ banquet of the loaves and fish, especially of what it prefigures – the Eucharist. Moreover, in the miraculous event of the multiplication of the “five loaves and two fish”, Jesus is forming his disciples’ faith in preparation for their role as pastors and givers of nourishment to the ecclesial community.

The Lord of the feast and Eucharistic banquet is Christ Jesus, who invites us to share at the table of the Word and Sacraments. As his beloved and privileged disciples, he summons us to bring his spiritual nourishment to the “hungry” crowd of today’s world. He is the gracious host who transforms our paltry, humble supply of “five loaves and two fish” into a table of plenty. In our vocation as Christian believers in the modern world, he assures us that with only “five loaves and two fish” and by his grace, we will be able to respond to the “hungers” of today’s anguished and restless modern society. If only we turn to Jesus Host in faith, our poverty will be transformed into spiritual riches for the benefit of the world’s poor and their salvation. Indeed, the miracle of “superabundance” begins with “little”. In his compassion, the power of God – through Christ and the Holy Spirit - is actively and marvelously at work in us, embracing our poverty and multiplying the meager resources we lovingly place at his disposal.

The following modern day account teaches us that with God we can do all and that the miraculous sign of “multiplication” can be experienced even now (cf. Lisa Beech, “A Lesson in Multiplication” in Guideposts, March 2014, p. 23).

Last year I joined San Francisco’s City Impact, a nondenominational group doing outreach to inner-city residents. This was my first day visiting a public housing complex. The leader put me and another newbie in charge of handing out groceries. My partner and I agreed we had the best job. Who didn’t love food, especially when they couldn’t afford much of it?

“Not everyone will need some”, our leader reminded us. “We’re also just here to talk, check in with people, pray with them if they want. It’s about showing love.”

The people on our assigned floors seemed happy to see us and our big box of supplies when we knocked – all except one. “I have company”, he said. “Sorry. I have to go.” He shut the door before we’d even had time to offer him anything. Which might have been for the best. Our box is almost empty. “We’re going to run out of food!” I said. “We must be giving people too much.”

My partner and I looked at each other in alarm. Had we messed everything up? We had a whole floor of apartments left to visit! Lord, I said silently, you fed the five thousand. Could you multiply this food the way you did the loaves and the fishes?”

“I asked God to multiply the food”, I whispered to my partner. “Me too!” he whispered back. Visit by visit our supplies dwindled. We still had quite a few apartments left when I checked the box again: one lime and a can of soup. Soon those were gone. “We’ll have to tell people we ran out”, I said. “We really miscalculated.” No way is God going to bail us out, I told myself miserably.

Just then someone came running down the hall. It was the impatient man from the floor above. His arms were full of groceries: cereal and cans of soup. “Here”, he said, putting them in the box. “Thought some of the other residents could use them. I’ve got plenty this month. Gotta run!”

We had just enough for the apartments we still had left to visit. God had multiplied our groceries – and multiplied our faith too.

B. First Reading (Jer 28:1-17): “The Lord has not sent you and you have raised false confidence in this people.”

In today’s Old Testament reading (Jer 28:1-17), there is face-to-face confrontation between Jeremiah, the true prophet, and Hananiah, the false prophet. Jeremiah wears a wooden yoke, urging the people of Judah to submit for now to the king of Babylon to avert total destruction. Hananiah, a charlatan, paints a rosy picture. Indeed, his empty promise of peace suits God’s chosen people in denial. Using a symbolic action, Hananiah breaks Jeremiah’s wooden yoke and predicts that God will break the Babylonian rule within two years. After some time the Lord commands Jeremiah to replace the wooden yoke with an iron yoke and to refute the false prophecy. Jeremiah reiterates his message of doom and complete subjugation for the rebellious people of Judah. Moreover, Hananiah who predicts success and not humility, the one “not sent” by God, is to be “dispatched” that very year. Two months later, Hananiah dies! The fulfillment of Jeremiah’s prediction authenticates Jeremiah’s mission as true prophet.

Lionel Bottori’s story “The Uninvited Guests” (cf. Bostoniano, July 2014, p. 30-31) is very entertaining. It is about two charlatan monks who presented themselves as devotees of the Order of St. Bulbous. They said they were on a pilgrimage to Jerusalem and asked shelter from the hospitable archpriest Papa Galeazzo. Brother Mangiatutto (= Brother “He Eats All”) and Brother Berfinafondo (= Brother “He Drinks Till He Empties the Cup”) ate everything that was put in front of them and were not shy to ask for more wine when the first pitcher was emptied. In no time, Papa Galeazzo became suspicious. The following account of the showdown between the two fraudulant monks and their gracious host Papa Galeazzo evokes, in a humorous vein, the victorious struggle experienced by Jeremiah in today’s Old Testament account.

(…) Resolving to learn more about these dubious fellows, he prepared a quiz on religious doctrine to see if he could expose them. But, as luck would have it, he happened upon an open window behind some heavy drapes just as the pair walked by. Unaware of his presence, the pair spoke freely. “Ha, ha”, they both laughed, then the man who called himself Mangiatutto said: “That ‘Papa Gallo’ is such a fool! As soon as we’re rested, we’ll get a couple of big sacks and clean out all those gold and silver antiques from the church, and have a proper party when we get back home!”

If they weren’t a pair of devils, they were at least thieves and charlatans, thought Galeazzo. They obviously had told him a pack of lies, up to and including inventing their own saint. The archpriest had no means to evict these frauds, so he decided that he would use a real saint to beat them at their own game.

That night at dinner, he announced the news that the Feast of St. Celestino il Quinto would be celebrated in the most traditional manner. All the “religiosi” in the “canonica” were asked to respect this observance, which would last for a week or so, said the priest who stood before the two so-called monks. Fearing they’d lose the opportunity to burglarize the church, they nodded their affirmation.

“This daily repast will consist of a piece of bread and a cup of water”, said Papa Galeazzo, eliciting a pair of loud gasps. The archpriest had all other food removed from the building, and the doors of the wine cellar locked. Soon, the two false monks found few occasions to call down the blessing of St. Bulbous. Then Papa Galeazzo told his guests they would have to stay in unfurnished cells and sleep on the hard stone floors. He explained that St. Celestino was famous for abnegating the world and its sins by means of the mortifications of the flesh, and so he expected his fellow clergy to set the same example for the laity as the saint himself had done.

As they listened, their faces slowly reddened and changed from expressions of expectation to those of exasperation. They began whispering to one another. The archpriest was now convinced that these were common thieves, and not the Devil and a demon in disguise. So he decided to take a chance by inventing one more lie of his own. He announced that on the third day, the ritual of flagellation would commence, and that members of the Order of St. Celestino il Quinto would come and beat them for an hour or two in order to cleanse them of all sin and help them focus their thoughts on the afterlife as the saint himself had done. He went on to describe the heavy horsewhips and large physiques of the volunteers who were coming to so generously assist in this ritual blessing.

“Diavolo!” exclaimed the pair in unison. “Better to suffer a bit in this short life than to burn in eternal damnation, don’t you think?” asked the archpriest, relieved that they had not disappeared in a cloud of sulfurous smoke only to reappear as bright red demons intent on carrying him to hell.

Just then, Brother Mangiatutto announced that it was their sacred duty to leave immediately, since their pilgrimage was a higher obligation than celebrating St. Celestino’s rituals. When they asked for a letter of introduction, the archpriest presented them with a copy of a grocery list, asking them if something like that would suffice. They carefully looked it over and stated that it was quite adequate.

Armed with the knowledge that the two could not read, he told them that he’d be nothing less than truthful in this recommendation. He wrote: “These men are neither monks nor devils, but incorrigible liars and thieves. Anyone who meets them should beware.” Then they departed to “Jerusalem” as fast as they could.

When Papa Galeazzo met his bishop again, his superior asked him how he handled the situation with the demons in disguise. “Well, they left! Apparently the threat of penance can scare off even the Devil!” answered Papa Galeazzo.

II. POINTS FOR THE EXAMINATION OF THE HEART: A Pastoral Tool for the MEDITATIO

1. Do we see the miraculous possibility of the “five loaves and two fish” that are available to us in our ministry to the poor? Do we trust that Jesus will multiply our resources? Do we allow ourselves to be filled by the superabundant riches of God?

2. Do we trust that God will give us the grace to overcome threats and conflicts brought about by false prophets?

III. PRAYING WITH THE WORD: A Pastoral Tool for the ORATIO

O loving Father,

your Son Jesus, our Master-Shepherd,

multiplied the “five loaves of bread and two fish”.

He is both the host and the fare.

He is the bread of the Word and the bread and wine

of the Eucharistic sacrifice on the cross. .

Strengthened by the bread of life,

help us to overcome all kinds of trials, difficulties and distress

through the love of God in Christ Jesus.

He is our Lord and he lives and reigns, forever and ever.

Amen.

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Loving Jesus,

deliver us too from raging storms created by false prophets.

We love you for you are kind and merciful.

You come to our aid always.

You live and reign, forever and ever.

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.

“They all ate and were satisfied.” (Mt 14:20) //“You have raised false confidence in this people.” (Jer 28:15)

V. TOWARDS LIFE TRANSFORMATION: A Pastoral Tool for the ACTIO

Seek to alleviate the hunger of a needy brother and sister in any way. Contribute to the local Church’s effort to provide bread for the poor in your community. // Pray that we may be delivered from the evil influence of today’s false prophets.

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August 2, 2022: TUESDAY – SAINT EUSEBIUS OF VERCELLI, Bishop; SAINT PETER JULIAN EYMARD, Priest

“JESUS SAVIOR: He Saves Us from the Raging Waters … He Gives Us Hope of Restoration”

BIBLE READINGS

Jer 30:1-2, 12-15, 18-22 // Mt 14:22-36

I. BIBLICO-LITURGICAL REFLECTIONS: A Pastoral Tool for the LECTIO

A. Gospel Reading (Mt 14:22-36): “Command me to come to you on the water.”

The need for deeper faith permeates the Gospel reading (Mt 14:22-36). Peter, impetuous as ever, asks to come to Jesus on the waters, but his faith fails him. After a tentative beginning, he begins to sink. Jesus saves him, but rebukes him for his feeble faith. Even Peter, the “prince of apostles”, wavers in his faith.

St. Augustine exhorts us to contemplate this Gospel episode so that, when beset with the turmoil of temptations, we can put our faith in Jesus, who for our sake suffered death in order to save us: “Look at Peter, who in this episode is an image of ourselves; at one moment he is all confidence, at the next all uncertainty and doubt; now he professes faith in the immortal One, now he fears for his life … Think, then, of this world as a sea, whipped up to tempestuous heights by violent winds. A person’s own private tempest will be his or her unruly desires. If you love God you will have power to walk upon the waters, and all the world’s swells and turmoil will remain beneath your feet. But if you love the world, it will surely engulf you, for it always devours its lovers, never sustains them. If you feel your foot slipping beneath you, if you become a prey to doubt or realize that you are losing control, if, in a word, you begin to sink, say: Lord, I am drowning, save me! Only he, who for your sake died in your fallen nature, can save you from the death inherent in that fallen nature.”

The following lovely story illustrates that those who love God and have faith in him have power to walk upon the waters (cf. Anthony de Mello, The Song of the Bird, New York: Image Books, 1984, p. 72-73).

When the bishop’s ship stopped at a remote island for a day, he determined to use the time as profitably as possible. He strolled along the seashore and came across three fishermen mending their nets. In pidgin English they explained to him that centuries before they had been Christianized by missionaries. “We Christians!” they said, proudly pointing to one another.

The bishop was impressed. Did they know the Lord’s Prayer? They had never heard it. The bishop was shocked. “What do you say, then, when you pray?” “We lift eyes in heaven. We pray, ‘We are three, you are three, have mercy on us.’” The bishop was appalled at the primitive, the downright heretical nature of their prayer. So he spent the whole day teaching them the Lord’s Prayer. The fishermen were poor learners, but they gave it all they had and before the bishop sailed away next day he had the satisfaction of hearing them go through the formula without a fault.

Months later the bishop’s ship happened to pass by those islands again, and the bishop, as he paced the deck saying his evening prayers, recalled with pleasure the three men on that distant island who were now able to pray, thanks to his patient efforts. While he was lost in the thought he happened to look up and noticed a spot of light in the east. The light kept approaching the ship and, as the bishop gazed in wonder, he saw three figures walking on the water. The captain stopped the boat and everyone leaned over the rails to see this sight.

When they were within speaking distance, the bishop recognized his three friends, the fishermen. “Bishop”, they exclaimed. “We hear your boat go past island and come hurry hurry to meet you.” “What is it you want?” asked the awe-stricken bishop. “Bishop”, they said, “we so, so sorry. We forget lovely prayer. We say, ‘Our Father in heaven, holy be your name, your kingdom come …’ then we forget. Please tell us prayer again.”

The bishop felt humbled. “Go back to your home, my friends”, he said, “and each time you pray, say, ‘We are three, you are three, have mercy on us!’”

In imitation of Jesus Christ, who walks on the water, the beloved St. John Mary Vianney, whose memorial we celebrate on August 4, saves many people from the raging waters of evil and sin (cf. The Word Among Us, June 2008, p. 54-57).

Jean-Marie had very little education and did poorly in class. No matter how hard he studied, he couldn’t remember his Latin grammar. Just when all seemed lost, Fr. Charles Balley – a far-seeing pastor who recognized Vianney’s potential – decided to tutor him. Vianney passed the required tests, was ordained in August 1815, and served as Fr. Balley’s assistant for two and a half years, until his assignment to Ars. (…)

Vianney set to work. Very early each morning and very late each night, he spent hours before the altar in the dilapidated church. Face down on the floor, he begged God – often with tears – to change the people’s hearts. A curious parishioner who once followed him inside was surprised at what his new pastor was praying out loud: “My God, grant me the conversion of my parish. I am willing to suffer all my life … I am prepared to endure the sharpest pains even for a hundred years. Only let my people be converted. (…)

In time, the people of Ars began to heed their pastor’s exhortations to stay out of the taverns and come to church, to refrain from work on Sundays, and to end the wild dances. They came to love the religious processions and pilgrimages that Vianney organized to help them know that God was among them. Many learned to pray and grew close to God themselves … As Vianney’s fame grew, pilgrims began showing up – twenty a day at first, then over the next three decades, up to eighty thousand each year. Often they waited for days, crowded together in the church, awaiting their turn in the confessional … Young people flocked to him to help them discern whether they had a religious vocation. The sick came to be prayed over for healing. (…)

For forty-one years, Vianney persevered as the pastor of the little village … He died on August 4, 1859, at the age of seventy-three. Already acclaimed a saint by the people, Jean-Marie Vianney was canonized on May 31, 1925, and later named the patron of parish priests. His life can be summed up by one of his sayings: “To be loved by God, to be united with God, to live in the presence of God, to live for God. Oh! What a beautiful life and what a beautiful death!”

B. First Reading (Jer 30:1-2, 12-15, 18-22): “Because of your numerous sins, I have done this to you. See! I will restore the tents of Jacob.”

Today’s Old Testament reading (Jer 30:1-2, 12-15, 18-22) is from Jeremiah’s oracles of salvation in which the prophet declares God’s intention to restore the chosen people Israel. The first part of today’s text is a vivid description of the sufferings and miseries of Israel due to her sins. Her wounds are incurable; her injuries cannot be healed; her pain is without relief. The Lord asserts that this is because of Israel’s great guilt and her numerous sins. The second part depicts the reversal of fortune, which is God’s gracious work. The Lord promises to restore his people to their land. Jerusalem will be rebuilt and the people who live there will sing his praise. The Lord offers a beautiful vision of the future: “They will be my people and I will be their God.”

The interplay of judgment and salvation in today’s oracle helps us understand better the following words of Pope Francis during the Mass that he celebrated on July 7, 2014, for six victim of sexual abuse (cf. Pope Francis, “I Humbly Ask Forgiveness” in L’Osservatore Romano, July 11, 2014, p. 5).

(…) I feel the gaze of Jesus and I ask for the grace to weep, the grace for the Church to weep and make reparation for her sons and daughters who betrayed their mission, who abused innocent persons … For some time now I have felt in my heart deep pain and suffering. (…)

Today the heart of the Church looks into the eyes of Jesus in these boys and girls and wants to weep; she asks the grace to weep before the execrable acts of abuse which have left lifelong scars. I know that these wounds are a source of deep and often unrelenting emotional and spiritual pain, and even despair. Many of those who have suffered in this way have also sought relief in the path of addiction. Others have experienced difficulties in significant relationships, with parents, spouses and children. Suffering in families has been especially grave, since the damage provoked by abuse affects these vital family relationships. Some have even had to deal with the terrible tragedy of the death of a loved one by suicide. (…)

Before God and his people I express my sorrow for the sins and grave crimes of clerical abuse committed against you. And I humbly ask forgiveness. (…)

Dear brothers and sisters, because we are all members of God’s family, we are called to live lives shaped by mercy. The Lord Jesus, our Savior, is the supreme example of this; though innocent, he took our sins upon himself on the cross. To be reconciled is the very essence of our shared identity as followers of Christ. By turning back to him, accompanied by our most holy Mother, who stood sorrowing at the foot of the cross, let us seek the grace of reconciliation with the entire people of God. The loving intercession of Our Lady of Tender Mercy is an unfailing source of help in the process of our healing. (…)

II. POINTS FOR THE EXAMINATION OF THE HEART: A Pastoral Tool for the MEDITATIO

1. When we are buffeted by howling winds and violent storms in the sea of life, how steadfast is our faith? Do we dare to walk on the “raging waters” on the basis of our faith in Jesus? When we sin and falter, what do we do? Do we have recourse to Jesus and cry out: “Lord, save me”?

2. When we are overwhelmed by miseries created by evil and sin, do we allow ourselves to be strengthened by the promise of restoration and the hope of salvation?

III. PRAYING WITH THE WORD: A Pastoral Tool for the ORATIO

Loving Jesus,

you walk on the water and you master the raging sea.

When we are buffeted

by howling winds and violent storms in the sea of life,

help us to have steadfast faith in you.

Hold us by the hand

and we too will walk with you upon the raging sea.

But when our faith falters,

save us and do not let us perish.

Deliver us too from raging storms created by false prophets.

We love you for you are kind and merciful.

You come to our aid always.

You live and reign, forever and ever.

Amen.

***

Loving Father,

our pain is great and our wound incurable

on account of our great guilt and numerous sins.

By your tender mercy restore us to your friendship.

Grant that we may always follow

the promptings of your Son Jesus, the Divine Master.

In him, we become your people

and we acknowledge you as our compassionate God.

who leads us to eternal life.

You live and reign, forever and ever.

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.

“He came toward them, walking on the sea.” (Mt 14:25) //“See! I will restore the tents of Jacob.” (Jer 30:18)

V. TOWARDS LIFE TRANSFORMATION: A Pastoral Tool for the ACTIO

Pray for those whose lives are in a “raging sea” and beset with trials and difficulties. Assist them in any way you can. Pray for fishermen and seamen and all those engaged in ministering to their material, moral and spiritual needs. // Pray for the victims of sexual abuse and the conversion of the perpetrators of this violent crime. Assist them in any way you can.

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August 3, 2022: WEDNESDAY – WEEKDAY (18)

“JESUS SAVIOR: He Extols the Woman’s Faith … His Love Is Everlasting”

BIBLE READINGS

Jer 31:1-7 // Mt 15:21-28

I. BIBLICO-LITURGICAL REFLECTIONS: A Pastoral Tool for the LECTIO

A. Gospel Reading (Mt 15:21-28): “O woman, great is your faith!”

Today’s Gospel episode of the healing of the non-Jewish woman’s daughter (Mt 15:21-28) contains the fascinating dialogue of faith between the Gentile mother and Jesus. Indeed, this faith encounter between an irrepressible intercessor and the source of healing would encourage the Church in its mission to the Gentiles after Jesus’ death and resurrection. Although, in the divine plan of salvation, pride of place belongs to the Jews, the “bread of salvation”, that is Jesus, would be offered to assuage the hunger of all nations, prefigured in the faith-filled Canaanite mother. The universal mission to the Gentiles would primarily be the work of the Spirit-propelled missionary Church, born in the wake of the Easter event.

The Canaanite woman epitomizes the remarkable attitude of the recipients of the Good News through time and space. The faith of the Filipino people is of the same sterling quality as the Canaanite woman. As recipients of the Church’s evangelizing work they show what great things can be achieved through faith in Jesus Christ. The following “Open Letter of Steve Ray to the Filipino People” is a tribute to their Christian faith. Steve Ray authored many best-selling books, among which are Crossing the Tiber (his conversion story), Upon This Rock (on the papacy), and just recently John's Gospel (a comprehensive bible study guide and commentary).

We stepped into the church and it was old and a bit dark. Mass had just begun and we sat toward the front. We didn't know what to expect here in Istanbul, Turkey. I guess we expected it to be a somber Mass but quiet and somber it was not - I thought I heard angels joyously singing behind me. The voices were rich, melodic and beautiful. What I discovered as I spun around to look did not surprise me because I had seen and heard the same thing in other churches around the world. It was not a choir of angels with feathered wings and halos but a group of delightful Filipino Catholics with smiles of delight and joy on their faces as they worshiped God and sang His praises. I had seen this many times before in Rome, in Israel, in the United States and other countries.

Filipinos have special traits and they are beautifully expressed as I gazed at the happy throng giving thanks to God. What are the special traits which characterize these happy people? I will share a few that I have noticed - personal observations - as I have traveled around the world, including visits to the Philippines.

FIRST, there is a sense of community, of family. These Filipino Christians did not sit apart from each other in different aisles. They sat together, closely. They didn't just sing quietly, mumbling, or simply mouthing the words. No, they raised their voices in harmony together as though they enjoyed the sense of unity and communion among them. They are family even if they are not related.

SECOND, they have an inner peace and joy which is rare in the world today. When most of the world's citizens are worried and fretful, I have found Filipinos to have joy and peace and a deep sense of God’s love that overshadows them. They have problems too, and many in the Philippines have less material goods than others in the world, yet there is still a sense of happy trust in God and love of neighbor.

THIRD, there is a love for God and for his Son Jesus that is almost synonymous with the word Filipino. There is also something that Filipinos are famous for around the world - their love for the Blessed Mother. Among the many Filipinos I have met, the affectionate title for Mary I always hear from their lips is "Mama Mary". For these gentle folks, Mary is not just a theological idea, a historical person, or a statue in a church - Mary is the mother of their Lord and their mother as well, their "mama".

The Philippines is a Catholic nation -- the only such nation in Asia -- and this wonderful country exports missionaries around the world. They are not hired to be missionaries, not official workers of the church. No, they are workers and educators, doctors, nurses and housekeepers that go to other lands and travel to the far reaches of the earth, and everywhere they go they take the joyous gospel of Jesus with them. They make a somber Mass joyful when they burst into song. They convict the pagan of sin as they always keep the love of Jesus and the Eucharist central in their lives.

My hope and prayer, while I am here in the Philippines sharing my conversion story from Baptist Protestant to Roman Catholic, is that the Filipino people will continue to keep these precious qualities. I pray that they will continue loving their families, loving the Catholic Church, reading the Bible, loving Jesus, His Mother and the Eucharist. As many other religions and sects try to persuade them to leave the Church, may God give the wisdom to defend the Catholic faith. As the world tempts them to sin and seek only money and fame and power, may God grant them the serenity to always remember that obedience to Christ and love for God is far more important than all the riches the world can offer. May the wonderful Filipino people continue to be a light of the Gospel to the whole world! Be a proud Filipino and forward this to friends!

B. First Reading (Jer 31:1-7): “With age-old love I have loved you.”

Today’s reading (Jer 31:1-7) is a beautiful prophecy of hope. The Lord God announces the good news of the return of Israel from Exile, emphasizing his great and enduring love for his people: “With age-old love I have loved you, so I have kept my mercy toward you.” God’s covenant love for Israel is said to be “age-old” or “eternal” for it originates from the desert period of the Exodus from Egypt and will never cease. The return of Israel’s “remnant” from Exile is a “new Exodus” but in a more glorious form. It is a cause of joy for the repatriates and the foreign nations that the Lord God has bestowed salvation on his chosen people. There is exuberance as the nations are called to sing with joy for Israel. There is a rhapsody of joy as God assures Israel that they will take their tambourines and dance and that they will plant vineyards and eat of their produce.

The following article gives insight into the meaning of God’s “age-old love” for Israel and for us, the new Israel (cf. Karen Valentin in Daily Guideposts 2016, p. 342).

I rummaged through hundreds of family photos in boxes and picture albums. My mother and father were about to celebrate their forty-fiftieth wedding anniversary, and I was making a video of their journey together. The first pictures were frail black-and-whites of a nervous bride and groom, the exchange of rings, and smiles near a tall wedding cake. The honeymoon followed and they looked like movie stars.

I scanned each picture, focusing only on the two of them. They had the same look of love in their eyes in each one. I couldn’t contain my emotion as I completed the video and played it over and over. The music in the background vowed “I will be here” as I watched my parents grow old together in less than four minutes.

Their testament of love and commitment has been remarkable. Though it’s beautiful it pales in comparison to the greater love God has promised to me, to all of us. It also helped me to understand an even greater love. Through the years of joy and pain since I said yes to the Lord, His promise of “I will be here” has never faltered. It’s one I can count on for a lifetime.

II. POINTS FOR THE EXAMINATION OF THE HEART: A Pastoral Tool for the MEDITATIO

1. Is our faith as steadfast as that of the Canaanite mother? Does the faith of others move us to positive and compassionate action? In light of the Easter event, do we commit ourselves to share the saving work of Jesus, the “bread of salvation”, with all peoples of the earth?

2. Do you trust in God’s “age-old” or eternal love for you? Do you rejoice at the gift of restoration and new beginning?

III. PRAYING WITH THE WORD: A Pastoral Tool for the ORATIO

Loving Jesus,

you extolled the faith of the Canaanite mother.

Help us to imitate her steadfast faith.

We thank you for revealing to us

that you are the “bread of salvation” for all nations.

Give us the grace to share the bread of your Word

to all peoples of the earth.

You are the universal Savior and giver of life.

You live and reign, forever and ever.

Amen.

***

Almighty God,

you have loved us with an everlasting love.

We rejoice at the gift of restoration

and treasure the beauty of new beginning.

Rejoicing at the marvels of your love,

we sing festive songs and dance merrily

for the grace of salvation.

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 day. Please memorize it.

“Great is your faith! Let it be done for you as you wish.” (Mt 15:28) // “With age-old love I have loved you.” (Jer 31:3)

V. TOWARDS LIFE TRANSFORMATION: A Pastoral Tool for the ACTIO

Pray for Christian missionaries who spread the Gospel beyond ethnic and cultural boundaries. Bring the healing touch of Jesus to the sick and needy. Contribute to the ecumenical effort of the Church and the task of inter-religious dialogue. // Manifest the joy of salvation and your response to God’s age-old love, by participating actively and meaningfully in Church worship.

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August 4, 2022: THURSDAY – SAINT JOHN VIANNEY, Priest

“JESUS SAVIOR: He Gives Peter the Keys to the Kingdom … He Calls Us to a Committed Covenant”

BIBLE READINGS

Jer 31:31-34 // Mt 16:13-23

I. BIBLICO-LITURGICAL REFLECTIONS: A Pastoral Tool for the LECTIO

A. Gospel Reading (Mt 16:13-23): “You are Peter. I will give you the keys to the Kingdom of heaven.”

Today’s Gospel reading (Mt 16:13-23) is about the investiture of Peter with the keys to the kingdom. In response to Peter’s confession of faith in Jesus, whom he acknowledges as “the Christ, the Son of the living God” – a spiritual truth revealed by the heavenly Father – Jesus establishes him as the “rock” of the Church. He presents to him the “power of the keys”. The commissioning of Simon Peter is part of God’s benevolent plan for his chosen people. It is an important step in the realization of his saving design to provide them with trustworthy stewards and spiritual shepherds. Indeed, the “power of the keys” is a pastoral power meant to benefit God’s people.

Through time and space, the Church – the community of faith founded on the Risen Lord Jesus Christ and ministered to by Peter and his successors – experiences various crises, persecutions and trials. But the “gates of the netherworld” do not prevail against the Church because Christ is its leader. He has radically conquered the power of sin and death. He remains with his disciples until the end of time.

The ministry of the Pope is a vital expression of the pastoral office of Jesus who lives on in the Church. The following account of John Thavis, Catholic News Service (CNS) Rome Bureau Chief concerning Benedict XVI, illustrates the Pope’s effort to live up to the challenge of his pastoral ministry and as Christ’s trusted steward of faith for today’s society (cf. Carrie Swearingen’s “PAPA-RAZZI: Following the Man who Follows the Pope” in St. Anthony Messenger, July 2008, p. 16).

John Thavis found it stunning to see the Pope, during his tour of a Turkish mosque, turn toward Mecca and pray alongside his Muslim host. “In one gesture, he bridged the gap of misunderstanding that had arisen after his Regensburg lecture several months earlier”, says Thavis. “Of course, Christians and Muslims pray to the same God, so there was nothing really revolutionary about it. But after some media had labeled him ‘the Pope against Islam’, this was a clear illustration that Benedict was not about to play the role of anti-Islamic crusader.”

Thavis has been moved by Pope Benedict XVI’s simplicity and clarity when speaking to foreign groups. In May of 2007 the Pope and the press corps took a long bus ride through picturesque hills in central Brazil. “He addressed recovering drug addicts. It was a rousing welcome by a mostly young group of people and, when the Pope ended, they kept chanting his name. When he was getting into the pope-mobile, his aides telling him they had to hurry up and leave, he suddenly stopped, got out of the vehicle and walked back on the stage. He waved and gave them one last greeting. It was just a small kindness, but it meant so much to these people.” (…)

Thavis knew that this Pope would want to make an effort to be more engaging. “And he does. He makes eye contact, is always kind, and says a few words to each person he meets. The world had known him as a doctrine enforcer, but that was not on his mind as Pope.” The Pope’s main goal, Thavis explains, is to reawaken a sense of God in society and a deeper faith in Christ and the Catholic Church.

B. First Reading (Jer 31:31-34): “The days are coming when I will make a new covenant with the house of Israel and I will remember their sin no more.”

Today’s Old Testament reading (Jer 31:31-34) invites us to meditate on the promise of the New Covenant announced by the prophet Jeremiah to a disobedient people at the brink of disaster. A catastrophe will ensue, leaving only a remnant of the nation. And then an everlasting covenant will be made, a covenant as in the days of Noah. The covenant is “new” in three respects: God’s spontaneous forgiveness of sin, individual responsibility and retribution, and the interiorization of religion. The Law is no longer a code regulating external activity, but an inspiration working on our heart, under the influence of the spirit of God. It is the Spirit who gives us a new heart, capable of knowing God. This new and eternal covenant will be inaugurated by the sacrifice of Christ. The apostles and followers of Christ will proclaim its fulfillment.

The following testimony of a 22-year-old youth gives insight into the “new Covenant” that is our work in our daily life (cf. Karen Ferris, “What God Means to Me” in Alive! July/August 2014, p. 13).

I was born a cradle Catholic, the youngest of five children and the only girl. (…) At secondary school I slipped away from God. None of my friends spoke about him, so I didn’t. Social media, gossip and parties became more important.

At this time my father, having become a lay Dominican, went back to church and began speaking about God and the Divine Mercy. I never had any interest as I was so unfamiliar with the subject. (…)

I constantly fought with my parents, teachers and with myself. I felt angry and didn’t know why. When I began college peer pressure wasn’t so strong, and I wasn’t a sheep anymore. I wasn’t afraid to express my feelings or thoughts. I began to notice a change in my father; he seemed happier with life and with himself, like an inner peace. I was amazed by this. I love being around him because it made me feel happy. When my father spoke about God I was genuinely interested and it brought me peace. I started asking questions and eventually it became a daily thing. (…)

Recently I attended the Divine Mercy conference and while I was meditating with my mother and close friend I got an overwhelming sense of happiness and peace. I had to hold back my tears. I felt warmth in my heart that I only heard or read of in books. It was wonderful.

I used to be too embarrassed or shy to talk about God, but no more. I feel as if I’m keeping great news from people if I don’t tell them how I feel about God and our Savior Jesus. That God loves us so immensely and gives us such comfort and strength when needed. (…)

I have been told countless times that I only have faith for comfort, or that I have been brainwashed. It’s so sad to think that younger people don’t have faith today. They are not happy with the latest trends, clothes, electronics but I will be happy with my faith alone. Hopefully I can lead as example. (…)

My relationship with God has just been renewed and is growing. I now understand that you need to have your heart open to receive God’s love. I found a great friend in God and I will trust in him.

II. POINTS FOR THE EXAMINATION OF THE HEART: A Pastoral Tool for the MEDITATIO

1. How does Peter’s confession of faith affect us? Do we make an effort to understand the role of Peter and his successors in salvation history? Do we pray for the Pope and lovingly sustain him in his pastoral ministry and as “steward” of faith?

2. Do we treasure the New Covenant that God establishes with us through his Son Jesus Christ and by the power of the Holy Spirit?

III. PRAYING WITH THE WORD: A Pastoral Tool for the ORATIO

O God, our Father,

we thank you for Peter’s faith confession

that Jesus is indeed “the Christ, the Son of the living God”.

We thank you for the Church,

the community of believers founded on the faith of the apostles.

We thank you for Peter’s successors,

whom you have established as stewards of Christian faith.

May they all be trustworthy and faithful!

O compassionate God, help us to be faithful

to the new covenant established in the blood of Jesus Christ.

We give you 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 day. Please memorize it.

“I will give you the keys to the kingdom of heaven.” (Mt 16:19) // “I will make a new covenant.” (Jer 31:31)

V. TOWARDS LIFE TRANSFORMATION: A Pastoral Tool for the ACTIO

Pray for the Pope that he may be strengthened in his pastoral ministry as chief steward of Christian faith. By your service to the poor and the needy, and through a life of holiness and personal dedication, let the love of Christ Shepherd touch a world in need of healing. // Be thankful for the gift of the new covenant ratified in Christ’s blood.

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August 5, 2022: FRIDAY – THE DEDICATION OF THE BASILICA OF SAINT MARY MAJOR

“JESUS SAVIOR: He Teaches Us the Meaning of Discipleship … He Teaches Us to Overcome Violence with Peace”

BIBLE READINGS

Na 2:1, 3; 3:1-3, 6-7 // Mt 16:24-28

I. BIBLICO-LITURGICAL REFLECTIONS: A Pastoral Tool for the LECTIO

A. Gospel Reading (Mt 16:24-28): “What can one give in exchange for one’s life?”

In today’s Gospel reading (Mt 16:24-28), Jesus challenges us to take up our cross. After prophesying his paschal destiny on the Cross, Jesus delineates the meaning of the discipleship: “Whoever wishes to come after me must deny himself, take up his cross, and follow me. For whoever wishes to save his life will lose it, but whoever loses his life for my sake will find it”. Jesus thus connects the fate of his disciples with his own. Christian discipleship involves a share in his paschal sacrifice on the cross. Only in letting go of self and in letting God realize his mysterious, saving plan in us, can we achieve true life and happiness. Indeed, taking up one’s cross is a badge of discipleship.

The following personal reflection of Eli Doroteo, one of our dear friends and benefactors in the Philippines, is likewise insightful.

The call to discipleship entails suffering. Jesus himself, in his words to his disciples, asserts: “Whoever wishes to come after me must deny himself, take up his cross, and follow me.”

As we heed the call to follow the will of God and Jesus who has shown us the way, at times, there are obstacles. Sometimes they are our attachments. They could be our families, our possessions and even our friends. In Jesus’ case, Peter – a disciple and a friend – tried to obstruct Jesus on his way to Jerusalem, which eventually led to Calvary. For Jesus, the way of suffering and death has a different meaning. It is a service and an offering of self to fulfill God’s saving plan. But Peter, seeing it in the context of the world’s desires, would not allow any evil or disaster to happen to his friend. His was a genuine, fraternal concern, which shows that our ways and thinking are far different from God’s. From a human perspective, Jesus’ way of suffering and death was futile and needless, but from the viewpoint of God and Jesus, it was a “necessary fault”.

Our attachments tend to blur our vision in fulfilling the calling we have received. The Gospel affirms that what could derail us in following the will of God must be cut off at once. We should and must resist the temptations of the devil and the evil designs of this world.

In our journey of faith, we make choices. This is where the challenge lies. At times, we take the shorter, easy way, and avoid the long, winding way. More often than not, the easy way out, the practical one, is the way of the world, and not of God. Jesus has shown us the way - the way of the cross – and no other. His death is the truth that brings life to the Church.

B. First Reading (Na 2:1,3; 3:1-3, 6-7): “Woe to the city of blood!”

Today’s Old Testament reading (Na 2:1,3; 3:1-3, 6-7) is from the prophet Nahum, whose name means “consolation”. Nahum “consoles” Judah: Assyria is destroyed and Judah will no longer be invaded. The Book of Nahum celebrates the fall of Nineveh, the capital city of Israel’s ancient and oppressive enemy, the Assyrians. The fall of Nineveh, near the end of the 7^th century B.C., is seen as the judgment of God upon a cruel and arrogant nation. By cunning and unscrupulous strategies Assyria has lulled many nations into relaxing their guard, and then forced them to do her bidding by bloody campaigns. Ever rapacious, she has filled her coffers with plunder. But the Lord will bring retribution on Nineveh, which will be filled with disgrace and treated with contempt. With irony Nahum poses the question: “Nineveh lies in ruins! Who has any sympathy for her? Who will want to comfort her?”

The sinful crimes associated with Nineveh, “the bloody city, all lies” evokes some of the detestable violence in today’s society. Here is an example (cf. “Sick in Belgium? They’re Coming to Get You!” in Alive! July/August 2014, p. 2)

A doctors’ professional body in Belgium has told its members that killing off terminally ill patients without their consent is acceptable and, in some cases, to be recommended. The Belgian Society of Intensive Care Medicine revealed its views in a statement drawn up by its members and published in its journal. Whether sick people or their families desire it or not, and whether the patient is in pain or not, the Society holds it is acceptable for a doctor to intentionally “shorten the dying process”. The policy also applies to sick children.

The document makes clear the issue is not simply “about giving sedatives to combat pain, nor about the so-called double effect”, when pain-killers “may have the adverse effect of shortening the dying process.” Rather, the issue is about giving drugs “with the direct intention of shortening the process of terminal palliative care in patients with no prospect of meaningful recovery.”

In other words, it’s about doctors deciding, regardless of the wishes of an individual or family, to execute a patient who is not dying quickly enough. Killing patients who desire it is already legal in Belgium, but the latest development would considerably extend the power of doctors to decide who is to be terminated. The statement tries to reassure intensive care doctors that giving a lethal injection, for example, is “not to be interpreted as killing but as a humane act to accompany the patient at the end of his or her life.”

II. POINTS FOR THE EXAMINATION OF THE HEART: A Pastoral Tool for the MEDITATIO

1. How do we actualize in our daily lives the discipleship of the cross? How do we translate into concrete reality the Christian challenge: “Whoever wishes to come after me must deny himself, take up his cross, and follow me” (Mt 16:24)?

2. How do we respond to the many threats of violence and the many structures of violence in today’s society?

III. PRAYING WITH THE WORD: A Pastoral Tool for the ORATIO

(From “Suffering with Jesus”, a prayer composed by Francois Fenelon)

O crucified Jesus,

in giving me your cross,

give me too your spirit of love and self-abandonment.

Grant that I may think less of my suffering

than of the happiness of suffering with you.

What do I suffer that you have not suffered?

Or rather what do I suffer at all,

if I dare to compare myself with you?

O Lord, grant that I may love you

and then I shall no longer fear the cross.

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.

“Whoever wishes to come after me must deny himself, take up his cross, and follow me.” (Mt 16:24) // “Woe to the bloody city, all lies!” (Na 3:1)

V. TOWARDS LIFE TRANSFORMATION: A Pastoral Tool for the ACTIO

Pray for those who find the cross of their daily lives overwhelming and burdensome. In your own way and doing the best you can, try to alleviate the sufferings of the people around you. // Be an instrument of peace to help overcome the violence in today’s world.

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August 6, 2022: SATURDAY – THE TRANSFIGURATION OF THE LORD

“JESUS SAVIOR: He Is Transfigured in Glory”

BIBLE READINGS

Acts 12:1-11 // Tm 4:6-8, 17-18 // Lk 9:28b-36

I. BIBLICO-LITURGICAL REFLECTIONS: A Pastoral Tool for the LECTIO

A. Gospel Reading (Lk 9:28b-36): “While Jesus was praying his face changed in appearance.”

Shortly after his conversion, the young man, Mike McGarvin, the future founder of the Poverello House in Fresno, volunteered to help out at a huge home for elderly people in San Francisco. The job kept him depressed, but it was there that he had a “vision of glory”. He narrates:

The very last time I went to Mass there, I had an upsetting experience that brought about a good change in me. I had wheeled a couple of ladies to the service, and I sat by them. The Mass came to the point at which we turned and greeted each other, shook hands, and said, “Peace be with you.” A woman turned around, and she was the most grotesque person I’d ever seen. She apparently had the same disease as John Merrick, “The Elephant Man”. I had never seen anyone so horribly disfigured, even at Poverello. I tried hard not to react, shook her hand, and quickly said the peace greeting. Afterward, I was haunted by the fact that despite her deformity, she had the most beautiful smile that I had ever seen. It was disturbing to see that disfigurement and that smile all in the same person. I said a little prayer for her, because I couldn’t imagine how hard it was for her to go through life like that. She must have truly felt God’s joy, because her smile was so radiant. One of the things I’ve tried to do since then is to get people to smile, no matter what their circumstances. A smile is a gift, and it erases misery, if only for a few seconds.

God gives us glimpses of his beloved Son’s Easter glory to strengthen us in our weakness. The vision of the Lord’s transfiguration puts the paschal suffering in proper perspective. Today’s feast invites us to meditate on the radiant glory that flows forth from Christ’s passion and death. Forty days before the feast of the Triumph of the Cross (September 14), we celebrate his transfiguration (August 6) as an event that illumines the enigma of the cross.

The authors of the Days of the Lord, vol. 7, underline the role of the Lord’s transfiguration in the life of his disciples: “All Christians must summon up from their innermost depths the memory of this revelation whenever they see the Son of God dead on the cross, or the Church in agony, or when they are overwhelmed by personal tribulations, or on the edge of despair, or of losing faith. If they do, they will find the strength to pull themselves up from these depths and climb to the heights of the mountain, no matter how difficult the way. Through mists and tears, they too will be graced with a glimpse of the figure of the resurrected Christ surrounded by light.”

B. First Reading (Dn 7:9-10): “His clothing was snow bright.”

The Old Testament reading (Dn 7:9-10, 13-14) is about Daniel’s vision of the Son of Man coming on the clouds of heaven and receiving dominion, glory and kingship. This vision originally represents the vindication of the persecuted people of Israel, bitterly oppressed under the reign of the detestable pagan Syrian king, Antiochus IV Epiphanes whose kingship is about to be shattered. The image of the human figure enthroned in glory, however, is later applied to the expected Messiah. Christians see the fulfillment of this apocalyptic vision in the person of Jesus Christ, whose glorious transfiguration we celebrate today. Jesus brings to perfection the enigmatic working principle, “through suffering to glory”. Reigning from his cross, the messianic King draws all peoples and creation to himself by the power of his self-surrendering love.

The martyrdom in Arima (Japan) of the young boy catechist Diego and his companions illustrates what transfiguration into glory means (cf. Full Sail with the Wind of Grace, ed. “Martyres” Editorial Committee, Tokyo: Don Bosco Sha, 2008, p. 49-53).

In Arima, catechism classes were held almost every day for children learning about Jesus. Diego Hayashida, a boy who had just turned 12, was their teacher … At Our Lady’s Church in Kitaoka, a group was born made up of children only: the Confraternity of Martyrs. Diego, who was teaching the catechism class, was chosen as the group’s leader. Diego was a third generation Christian in the Church of Arima. The town of Arima was located on the Shimabara Peninsula. Almeida, a physician and missionary, and Brother Lorenzo were the first to bring Christianity to Shimabara. (…) In Arima, the fastest growing Church in Japan, a peaceful wind was blowing. Diego, born in 1601, grew up in these surroundings.

It was the year 1612 when Tokugawa Ieyasu suddenly issued a decree banning Christianity in Edo (Tokyo), Sumpu (Shizuoka City) and Arima … The springtime of Arima thus came to an end. It was at this time when the persecution started, that the children of Arima started the group of Confraternity of the Martyrs. The children knew that they were preparing for the crucial moment that was approaching.

On 7 October 1613, although it was still early in the morning, crowds of the faithful began to gather on the banks of Arima River which ran along the foot of the castle. The Christians, dressed in their best clothes, holding candles and rosaries in their hands, numbered 20 thousand. It was the feast of Our Lady of the Rosary, and also the anniversary of the Confraternity of Santa Maria whose mission was “Educating in Faith”. But this was not why the faithful had gathered.

Naozumi had ordered 8 people representing the Christians to be burned to death on the sandbar of the river. “We want to serve our Heavenly Father as our master, instead of you who order us to give up our faith.” Three samurais who resolutely rejected Naozumi’s orders were chosen to be burned together with their families. They were Adrian Takahashi Mondo, Leo Taketomi Kanemon and Diego’s father Leo Hayashida Sukeemon, Takahashi’s wife Joanna, Taketomi’s son Paul, Diego’s mother Martha, his sister Magdalena and Diego.

With arms crossed and tied in front of them, they were taken by boat to the sandbar in the river. The path on the sandbar leading to the execution site was thick with wet mud because of the high tide. One of the officers, who was a Christian, tried to carry Diego on his back. “Jesus walked to Calvary carrying his cross. Let me walk this path, too.” Diego declined the offer and walked step by step in the mud toward the site. He felt as if he was putting his feet in the steps of Jesus who went before him. He cried, but they were tears of joy.

There were eight stakes prepared at the site, with huge piles of straw and wood. The officers tied the eight to their stakes. Just then, Leo Taketomi cried out in a deep voice. “Behold, this is the faith of the people of Arima. The Christians of Arima are one with the same heart. At this time of farewell, I ask all of you to persevere in your faith.”

The officers taken by surprise at this outpouring of faith, hurriedly lit the fire on the piles of straw in every direction in an effort to avert everyone’s attention. At that moment, the crowds watching on the riverbanks let out a loud cry. “Jesus, Mary!” They all started to recite the rosary. The prayer of the 20 thousand on either side of the river became a rumbling from the land of Arima reaching up to the heavens.

When the fire was lit, the rope that tied Diego to his stake soon burned away. Diego ran through the flames toward his mother and clung to her. Embracing him, his mother Martha pointed toward heaven with her right hand. “Diego, look up to Heaven … to Heaven!” Diego and his mother breathed their last calling out the names, “Jesus, Mary”.

Diego’s sister Magdalena, who was 19 years old, took the burning wood in her hands when the ropes burned away and held them high above her. “Lord, purify me. Let the flame of faith never die.” Even before she was chosen to be martyred, Magdalena had taken a vow of chastity. She offered everything to God in martyrdom.

As the fires started to die out at the execution site, the Christians rushed over to the martyrs, running down the make-shift bamboo fence surrounding the site. They wanted to take away the remains of the martyrs and keep and treasure them as tokens of their faith. The faithful of Kouzuura (Amakusa City, Kumamoto Prefecture), deeply moved by Magdalena’s last moments, with special reverence took her remains home to their island where they were kept for a while. The Christians of Arima, after witnessing the martyrdom of the eight, began to take the same path following Diego’s example.

C. Second Reading (II Pt 1:16-19): “We ourselves heard this voice come from heaven.”

The Second Reading (II Pt 1:16-19) underlines that Peter is an eyewitness at the transfiguration event. Peter asserts that with their own eyes they saw his greatness and that they were there when Christ was given honor and glory by God the Father. Saint Peter narrates that when they were on the mountain, the voice from the Supreme Glory declared about Jesus: “This is my own dear Son, with whom I am well pleased!” Peter’s “prophetic message” about Christ’s transfiguration gives a firm foundation to the apostolic teaching about the “power and coming” (dynamis kai parousia) of the Lord. Therefore, Peter exhorts a Christian community, whose faith in the Lord’s second coming is being undermined by false teachers, to be faithful to the message of Christ’s coming. He says it is like a lamp shining in a dark place until the Day dawns and the light of the morning star shines in our hearts. At his final coming at the end time (parousia) we will all experience our Lord Jesus Christ transformed in glory.

The following story gives insight into how we are to respond to the voice of the Father speaking to us and how to be attentive to the divine message (cf. Mark Mallett, “Stay and Be Light” in Amazing Grace for Survivors, ed. Jeff Cavins, et. al., West Chester: Ascension Press, 2008, p. 88-93).

In our early twenties, my wife and I finally gave way to a fallen-away Catholic’s invitation to a Sunday morning Baptist service. It turned out to be a moving experience. That one hour seemed to highlight for me all the dysfunction in my Catholic parish that was seething beneath the surface of my heart. The cold environment, the poor homilies, the dreary music, the lack of zeal for God. I turned to my wife and said, “We should start coming here. Maybe we can slip into a Catholic Church on Monday for the Eucharist.

That night I was brushing my teeth when I suddenly heard clearly in my heart the words: “Stay and be light to your brothers.” I stopped, and heard them again. “Stay and be light to your brothers.” I told my wife, Lea, what had happened, and she agreed: we should stay in the Catholic Church.

A short time later, my mom sat me down in a chair to watch a video in which an ex-Protestant pastor explained how he had set out to debunk the Catholic Church. In the course of his historical and theological study, he found that what the Church teaches has been consistent through the centuries back to the apostles. Dr. Scott Hahn converted and became a Catholic, eventually taking thousands of Protestants with him. By the end of the video, I had tears streaming down my face. My heart suddenly burned with a deep love for the Church because it was Jesus’ Church, the one He built on Peter the Rock.

I spent the next two years pouring over the teachings of the Church until one day I received another word from the Lord: “Music is a doorway to evangelize.” With that, I began a Catholic praise and worship band that met monthly. After four years, there were up to seven or eight hundred Catholics worshipping with us on a Sunday night as we’d preach the Gospel and then lead them through song into personal encounter with Jesus. It was powerful.

II. POINTS FOR THE EXAMINATION OF THE HEART: A Pastoral Tool for the MEDITATIO

1. Do we perceive in the event of the Lord’s transfiguration a glimpse of hope that will enable us to overcome our troubles? Are we ready to perceive the vision of Christ’s paschal glory? Are we open to receive the hope that Jesus, the Suffering Messiah, brings into our lives? Do we believe that suffering is an itinerary to glory?

2. Do we believe that Christ’s dominion is an everlasting dominion that shall not be taken away and that his kingship shall not be destroyed?

3. Like Peter, are we ready to give witness to our experiences of the glory of the Lord? Are we attentive to the voice of the Lord and ready to follow his commands?

III. PRAYING WITH THE WORD: A Pastoral Tool for the ORATIO

Lord Jesus,

in your transfiguration on the mountain,

you have given us a glimpse of your Easter glory.

Help us to summon from our innermost depths

the memory of this revelation

to give us strength and hope in all our trials and afflictions.

Help us to trust that our suffering in this life

is an itinerary to glory.

We trust and believe in 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.

“And he was transfigured before them.” (Mt 17:2) for Year A // (Mk 9:2) for Year B // (Lk 9:29) for Year C

V. TOWARDS LIFE TRANSFORMATION: A Pastoral Tool for the ACTIO

Pray for all those whose present afflictions are great so that they may experience a vision of Christ’s Easter glory and be strengthened by it. Be aware of the glimpses of glory that God grants to you gratuitously every day of your life. Through your care, love and attention, enable a suffering person to have a glimpse of the glorious God and of his Risen Christ at work in their lives.

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