A Lectio Divina Approach to the Sunday & Weekday Liturgy
BREAKING THE BREAD OF THE WORD (Series 14, n. 37)
Week 19 in Ordinary Time: August 7-13, 2016
(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 of Year C from various perspectives. For the Lectio Divina on the liturgy of the past week: July 31 - August 6, 2016, please go to ARCHIVES Series 14 and click on “Week 17 in Ordinary Time”.
Below is a LECTIO DIVINA APPROACH TO THE SUNDAY - WEEKDAY LITURGY: August 7-13, 2016.)
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August 7, 2016: SUNDAY – NINETEENTH SUNDAY
IN ORDINARY TIME
“JESUS SAVIOR: He Prepares Us for the Final Call”
BIBLICAL READINGS
Wis 18:6-9 // Heb 11:1-2, 8-19 // Lk 12:32-48
I. BIBLICO-LITURGICAL REFLECTIONS: A Pastoral Tool for the LECTIO
A. Gospel Reading (Lk 12:32-48): “You also must be prepared.”
The call to a faithful response is underlined in this Sunday’s Gospel reading (Lk 12:32-48). Through various images (the treasure in heaven, the servants awaiting the Master’s return, the burglar who comes in unexpectedly, the faithful steward and the abusive, irresponsible slave), the Gospel passage reminds us of the challenge of our Christian vocation, especially for those called to priestly ministry and religious consecration. We are called to share our resources with the needy and seek “the inexhaustible treasure in heaven”. We are exhorted to be vigilant and ever ready for the coming of God’s kingdom. We are challenged moreover to fulfill our daily tasks with personal dedication and to be the faithful stewards and responsible servants of our Lord Jesus Christ. Priests and religious, who have received gifts and blessings more abundantly in view of their particular vocation and mission, need to be keenly aware of the double-edged warning issued by Jesus: “Much will be required of the person entrusted with much, and still more will be demanded of the person entrusted with more” (Lk 12:48).
The following story illustrates dramatically a person’s response to the final call (cf. Edward Mullen, “Answering the Call” in Chicken Soup for the Christian Soul, ed. Jack Canfield, et. al., Deerfield Beach, Health Communications, Inc., 1997, p. 245-246).
Father John’s little desert parish truly loved and appreciated his sincere style and caring ways. During the Sign of Peace, he always called all of the children attending Mass to come up and give him hugs. He did it for himself I’m sure, but he did it for the children, too. Each and every child waited for the time during Mass when he or she could stand next to the altar, be the center of attention and hug the not-so-old, and slightly plump priest.
On one particular Sunday, after all the hugs were thought to have been completed and the “Lamb of God, You take away the sins of the world”, had begun, one small voice from half-way back in the church said, “What about me?” Father John stopped his prayer, and held out his arms. The little voice with freckled face, slicked black hair, shiny cowboy boots and shorts, ran down the aisle towards the altar, crying because he thought he had been forgotten. Father John just held out his arms, picked up the little boy and held him very near, and held him very dear.
Three weeks later, I returned to the little desert parish and there was a different priest, one I didn’t recognize, saying Mass. I sat next to a woman who silently cried as she held my hand as we all sang, “Our Father, who art in Heaven …” It seems that Father John had lost his place in the same part of the Mass the Sunday before. He told his parishioners, “As the Lord so taught us to pray …” and the parish responded with the “Lord’s Prayer”. And after they were finished, Father John again said, “As the Lord taught us to pray …” and again, the confused, but willing parish responded with the “Lord’s Prayer”. And for the third time after the prayer was finished, Father John said, “As the Lord so taught us to pray …” But then, before his willing congregation could have obliged him for the third time, Father John stopped and he fainted, and then Father John died. And once again, Father John had stopped his prayer, and held out his arms, and he answered the one who called out to him.
B. First Reading (Wis 18:6-9): “Just as you punished our adversaries, you glorified us whom you have summoned.”
The First Reading of this Sunday’s liturgy (Wis 18:6-9) highlights the vocation of Israel, radically “summoned” by God and eventually formed into a chosen people through the Passover events. The “transitus” or crossing over from a situation of slavery in Egypt into an experience of freedom in the Promised Land helped forge the tribes of Israel into a holy, priestly and kingly people consecrated to Yahweh. The trials and duress of the Exodus experience led to an intimate, covenantal relationship with the liberating God. As for the people of Israel, the Lord God is the origin of our Christian vocation and of priestly and religious vocations in the Church. The vocation to priestly ministry and to religious consecration occurs through God’s initiative and is accomplished in his Son Jesus Christ. Just as the saving will of God who “summoned” his people Israel manifested its special power during the night of Exodus, the divine call in Jesus Christ to religious consecration and priestly ministry manifests its irresistible force in our daily “paschal” experiences – in moments of trial, suffering and sacrifice. Intimate union with Jesus Christ in his paschal mystery disposes the Christian disciple to open up to God’s call to religious consecration and priestly ministry.
My own vocation story illustrates this. I was almost sixteen when my father was diagnosed with terminal liver cancer. When I heard the terrible news I wept inconsolably. After midnight, I realized that the light in my mother’s room was still on. I peeked and saw my mom praying intensely, with arms extended in the form of a cross. I went to my mom and told her that if my father would get well, I would enter the convent and become a nun. By the healing power of God, my father miraculously recovered and lived for thirty more years. Three years after that paschal experience, I entered the PDDM congregation and dedicated my entire life to a ministry of prayer.
C. Second Reading (Heb 11:1-2, 8-19): “Abraham looked forward to the city whose architect and maker is God.”
The Second Reading (Heb 11:1-2, 8-19) depicts the wonderful response of faith of Abraham to God’s call. Faith is our response to God. “By faith, Abraham obeyed when God called him” (v. 8). He put absolute trust in the word of God and the divine promise to make out of him a great nation. Harold Buetow comments: “Abraham’s faith was not according to the principle of most people, who cautious and comfort-loving, put safety first, his faith went into the unknown, where it could not see the end of the path. Abraham did everything God wanted of him – and, sure enough, ultimately his wife conceived and his son Isaac was born. Then, when God asked him to leave the comforts of his hometown Ur in the Chaldean mountains for what came to be known as the Promised Land and endure all the problems of a stranger in a foreign land, he did it – even though he was not sure where God was leading him. God, to test him even further, some years later asked him to give his young son Isaac as a living sacrifice. Despite his hope that through Isaac he would have descendants, he prepared to do as God asked. It was only at the last moment that God prevented him from going through with his sacrifice. We, like Abraham, should let go and let God!”
The life of my former student, Rhoel Gallardo, who was ordained a Claretian priest, is an example of a total faith response to God. After ordination, he was assigned in Basilan Island, in southern Philippines, a place infested by the dreaded Abu Sayaf Muslim rebels, notorious for senseless crimes and kidnapping. The young Fr. Rhoel was kidnapped together with some catechists of his parish. He was mocked for his faith and ordered to do something ugly and awful – to rape his own catechists. The priest refused. He was tortured and eventually, killed. He sacrificed his own life to protect his sheep. His response to his priestly vocation was total and sacrificial. Fr. Rhoel was faithful to his priestly ministry until the end.
II. POINTS FOR THE EXAMINATION OF THE HEART: A Pastoral Tool for the MEDITATIO
Do we truly believe that God is the font of the Christian vocation? Are we receptive to his “summons” and loving plan for us? How do we respond to the demands of Christian discipleship? Are our lives coherent with the faith we profess? Are we ready and vigilant to answer God’s “final call”? Do we pray that those called by God to the priestly ministry and a life of religious consecration may be total in their response and integral in their commitment?
III. PRAYING WITH THE WORD: A Pastoral Tool for the ORATIO
Loving Father,
you summoned Israel to be your people.
In Jesus Christ you summon us
to be part of your new chosen people.
Give us the grace to respond faithfully to your call.
Let us be ready and vigilant
for our final encounter with your judgment.
Grant to your Church
more priestly-religious vocations
who will serve you in your people
and give witness to the eternal value of your kingdom.
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.
“You also must be prepared.” (Lk 12:40)
V. TOWARDS LIFE TRANSFORMATION: A Pastoral Tool for the ACTIO
Pray for the grace of a happy death. Do what you can to promote and care for vocations to the ministerial priesthood and to the consecrated life.
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August 8, 2016: MONDAY – SAINT DOMINIC, Priest
“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 9, 2016: TUESDAY – WEEKDAY (19); SAINT TERESA BENEDICTA OF THE CROSS (- EDITH STEIN), Virgin, Martyr
“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 10, 2016: WEDNESDAY – SAINT LAWRENCE, DEACON, MARTYR
“JESUS SAVIOR: He Is the Grain of Wheat
that Dies and Bears Fruit … He Is a Cheerful Giver”
BIBLE READINGS
II Cor 9:6-10 // Jn 12:24-26
I. BIBLICO-LITURGICAL REFLECTIONS: A Pastoral Tool for the LECTIO
Jesus is the “grain of wheat” that falls to the ground and dies to produce abundant fruit. God reveals and accomplishes his saving plan through him. Jesus’ “hour” of glorification entails a death and birthing process similar to that of a germinating seed. Eternal life is offered to the world by his passion and death. Buried like a seed and lifted up on the cross, Jesus draws all to himself and produces a rich spiritual harvest.
The destiny of the Master is also the destiny of the disciples. Today’s Gospel (Jn 12:24-26) is an invitation to walk with him the path to glory by imitating the sacrificial love of Christ. Readiness to suffer for the Gospel is part of the challenge of Christian discipleship. Saint Lawrence replicates the paschal destiny of the “grain of wheat”.
Today’s First Reading (II Cor 9:6-10) as we celebrate the feast of Saint Lawrence is an excellent description of his life. He is a cheerful giver. He sows the spirit of love bountifully and reaps its fruits bountifully. He gives to the poor and his righteousness endures. Saint Lawrence manifests his good-natured and cheerful self-giving even in martyrdom.
The following notes circulated on the Internet will help us understand that, like Jesus, Saint Lawrence is a “grain of wheat” that falls on the ground and dies to bear abundant fruit and that he is a “cheerful giver”.
Lawrence of Rome (Latin: Laurentius, Lit, “Laurelled”: c. 225–258) was one of the seven deacons of ancient Rome serving under Pope St. Sixtus, who were martyred during the persecution of Valerain in 258. After the death of Sixtus, the prefect of Rome demanded that Lawrence turn over the riches of the Church. Ambrose is the earliest source for the tale that Lawrence asked for three days to gather together the wealth. Lawrence worked swiftly to distribute as much Church property to the poor as possible, so as to prevent its being seized by the prefect. On the third day, at the head of a small delegation, he presented himself to the prefect, and when ordered to give up the treasures of the Church, he presented the poor, the crippled, the blind and the suffering, and said, “Behold in these poor persons the treasures which I promised to show you; to which I will add pearls and precious stones, those widows and consecrated virgins, which are the Church’s crown.”
The prefect was so angry that he had a great gridiron prepared, with coals beneath it, and had Lawrence’s body placed on it (hence St. Lawrence’s association with a gridiron). After the martyr had suffered the pain for a long time, he made his famous cheerful remark: “It is well done. Turn me over!”
Lawrence is one of the most widely venerated saints of the Roman Catholic Church. Devotion to him was widespread by the fourth century. St Lawrence is especially honored in the city of Rome, where he is one of the city's patrons. There are several churches in Rome dedicated to him, including San Lorenzo in Panisperna, traditionally identified as the place of his execution. He is invoked by librarians, archivists, cooks, and tanners as their patron. His celebration on August 10 has the rank of feast throughout the entire Catholic world. On this day, the reliquary containing his burnt head is displayed in the Vatican for veneration.
II. POINTS FOR THE EXAMINATION OF THE HEART: A Pastoral Tool for the MEDITATIO
1. Like Jesus, the “grain of wheat”, are we willing “to die” in order to live anew and bear abundant fruits? Are we willing to use our gifts and resources for the service of others? As Christian disciples, are we willing to share in the “hour” of Jesus’ passion and glorification and make it a personal experience of healing and redemption?
2. Are we cheerful givers?
III. PRAYING WITH THE WORD: A Pastoral Tool for the ORATIO
O God,
Saint Lawrence shared in your Son’s paschal destiny
as a “grain of wheat
that falls to the ground and dies
to produce much fruit”.
He showed forth the fire of his love for you,
both by his faithful service and glorious martyrdom.
Help us to be like him
in loving you and doing your work.
We ask this through Christ our Lord.
Amen.
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Father,
we thank you for Saint Lawrence
and his witness of cheerful giving.
Your gifts are infinite.
Teach us to open our hearts to your bounty.
Give us the grace to sow generously
the seeds of goodness wherever we go.
Make us cheerful even when self-giving hurts
and comfort us with the thought
of the abundant harvest of righteousness.
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.
“But if it dies, it produces much fruit.” (Jn 12:24) //“God loves a cheerful giver.” (II Cor 9:7)
V. TOWARDS LIFE TRANSFORMATION: A Pastoral Tool for the ACTIO
Pray for all deacons in the Church that they may imitate Saint Lawrence, deacon and martyr, in his life of holiness and service to the poor. Let every moment of your life, especially the daily trials, be a participation in the paschal mystery of Christ. // When things are rough and challenging, especially with regards to caring for others, try to smile and be a cheerful giver.
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August 11, 2016: THURSDAY – SAINT CLARE, Virgin
“JESUS SAVIOR: He Teaches Us to Forgive Seventy Times … He Teaches Us Not to Be Captives by Sin”
BIBLE READINGS
Ez 12:1-12 // Mt 18:21-19:1
I. BIBLICO-LITURGICAL REFLECTIONS: A Pastoral Tool for the LECTIO
A. Gospel Reading (Mt 18:21-19:1): “I say to you not seven times, but seventy-seven times.”
(By Mario S. Estrella: Member of the Religious Congregation Opifices Christi, Philippines)
When I was working as one of the training officers of the different training programs of the Department of Education, I had made a decision that was detrimental to the mandate of the Department to provide continuous service to teachers and principals. My immediate superior called it to my attention when he discovered my irresponsibility and incompetence. I thought I would be reprimanded and incriminated for negligence and my conduct, which was unbecoming to a government employee. The superior asked me if I was guilty of the offense and I replied affirmatively. He surprised me when he asked, “If I keep you in your present capacity, can I trust you in the future?” I replied, “I am sorry, sir. I have learned my lesson and you surely can trust me again.” He must have detected the sincerity of my repentance. “I am not going to press charges anymore and you can continue in your present responsibility,” he said. He told me then that he had once succumbed to the same situation, but he was given mercy and was asked to learn from it. His position now in the Department can attest how far he has gone because of the opportunity accorded to him.
Truly, according to Steve Goodlier, those who forgive best are those who are forgiven. The story is centered on the fruit of forgiveness. Forgiveness multiplies when freely given to the offender. Whether we like it or not, something good may come from the experience and could possibly change the person for the better.
There is another way of looking at why Jesus asked us to forgive seventy-seven times (cf. today’s Gospel reading, Mt 18:21-19:1). The number of times we exonerate is most likely equivalent to those who will have a change of heart for the better. The number of recipients who have been rehabilitated as a result of forgiveness is already a great contribution to the continuing proclamation of the Kingdom of God. If the recipients will do the same to their offenders, forgiveness multiplies until it reaches the core number that will make the world a better place to live in.
B. First Reading (Ez 12:1-12): “You shall bring out your baggage like an exile in the daytime while they are looking on.”
In today’s Old Testament reading (Ez 12:1-12), Ezekiel’s message is addressed to a rebellious people about God’s judgment on them and about the coming fall and destruction of Jerusalem. Upon God’s command, the prophet performs a symbolic act in front of them. Ezekiel gathers what he can carry, digs a hole in the wall with his hands, goes out through the breach and leaves, with the pack on his shoulder and with eyes covered. His action is a sign that the inhabitants of Jerusalem will be refugees and captives. King Nebuchadnezzar fulfills this prophecy through his ultimate destructive blow against Jerusalem in 587 B.C. and the final deportation of the Jews to Babylon. The prophecy of doom concerning the ruler literally happens. King Zedekiah leaves Jerusalem at night by making a breach in the walls of the city, flees into the hands of the punitive Babylonians, is blinded by the captors and led in chains to Babylon. There he remains in prison until the day he dies.
The following modern day event in the Middle East gives insight into the sufferings that the people of Judah experienced from their oppressors.
Iraq's Christians have perhaps suffered more than any other group since the Islamic State formerly known as ISIS rose to power, but Christianity is in decline all over the Middle East. Just 5% of the region's population identifies as Christian, and that figure is dropping still. The Christian residents of Mosul, Iraq, are under blatant attack, as the Islamic State distributed flyers in July giving the three options: convert to Islam, pay a fine, or be killed. Many of their abandoned homes now say in black lettering, "Property of the Islamic State."
Canon Andrew White also known as the "Vicar of Baghdad," is the Chaplain of St George’s Anglican Church in Baghdad, Iraq. He estimates that his flock used to number around 6,000 people, but in the last decade over 1,200 have been been killed according to CNN’s Arwa Damon.
"One of the things that really hurt was when one of the Christians came and said, 'For the first time in 1,600 years, we had no church in Nineveh,'" he told Damon. White refuses to leave Baghdad despite the danger, as St. George's is Iraq's last Anglican Church.
II. POINTS FOR THE EXAMINATION OF THE HEART: A Pastoral Tool for the MEDITATIO
1. Do we ever forgive? Do we set limits and conditions on Christian forgiveness? Do we imitate God in his willingness to forgive? Do we respond positively and fully to God’s healing and forgiving love? In our daily life, do we act like the merciless and unforgiving steward? If so, what do we do about it?
2. Do we take care to cultivate our personal relationship with God so that our sin and weakness will not “exile” us from him?
III. PRAYING WITH THE WORD: A Pastoral Tool for the ORATIO
Jesus Lord,
thank you for your forgiving love!
We have a duty to forgive
for you have been truly merciful.
Heal us totally of our resentments
that we may be able to forgive seventy times seven.
Let our hearts be open to your saving grace
that we may be instruments of your peace and benediction
to a wounded world in need of healing and reconciliation.
Let us never be separated from you.
We adore you 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.
“I say to you forgive, not seven times, but seventy-seven times.” (Mt 18:22) // “As captives they shall go into exile.” (Ez 12:11)
V. TOWARDS LIFE TRANSFORMATION: A Pastoral Tool for the ACTIO
Seek to extend God’s forgiving love to those who have wronged you. In a spirit of contrition, beg forgiveness from the people you have wronged that you may truly experience God’s forgiving and healing love. // Pray for those in various situations of alienation and marginalization and do an act of charity for them.
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August 12, 2016: FRIDAY – WEEKDAY (19); SAINT JANE FRANCES DE CHANTAL, Religious
“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 13, 2016: SATURDAY – WEEKDAY (19): SAINTS PONTIAN, Pope, and HIPPOLYTUS, Priest, Martyrs; BVM ON SATURDAY
“JESUS SAVIOR: He Blesses the Children … He Teaches Us the Meaning of Responsibility”
BIBLE READINGS
Ez 18:1-10, 13b, 30-32 // 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.
***
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