Talking the Talk and Walking the Walk

Recently, it has occurred to me, that the gross narcissism of the cultures of the West, has infiltrated the way Catholics think. Of course, for years, I have had the tag "thinking like Catholics" in order to bring people to a reality that one thinks certain things before one acts.

Many parishes and dioceses have initiated excellent sounding programs on "adult formation" and "evangelization" involving programs and courses on how to go out and bring people into the Catholic Faith.

Except for a few exceptions. all these programs concentrate on ACTION instead of on prayer and the levels of prayer.

No one, as I have noted many times on this blog, can be effective in the spiritual life of others unless one is willing to go through the tedious, hard, and sufferings times of purgation. No one.

There is only one Blessed Virgin Mary and one St. John the Baptist, who came into this world without sin, one from conception and one from a particular grace in the womb.

The rest of us, including Dear St. Joseph, had and have to work out our righteousness by cooperating with grace.

Narcissism stops grace dead.

More and more Catholics think they can evangelize without dealing with their predominant fault(s) and even venial sins.

The saint has dealt the death-blow to sin and can merit graces which are then efficacious in the lives of others.

If I pray for someone, and nothing happens, I do not say, "Oh, it is God's Will that so and so is not healed" or freed, or converted.

I go back to Our Lord and BEG Him to show me the blockages of my own sins which stop the efficacy of prayer.

Lord, show me my sins, my failings, my predominant fault for the sake of the Church...and so on.

The entire perfection series was written now several years ago not merely for the selfish to think that only they should get to heaven, but for the Church.

We cannot pretend to be saints. One either is or isn't. One is either in sanctifying grace and allowing God to purged one of all sin and even concupiscence, or one remains ineffective.

Recently, God called me to more penance. Now, those who know me or have followed this blog know how I live, but I have been called to more penance for the sake of souls. Daily, people die who have had no one to pray for them.

The majority of people go to hell. Sorry this is not my idea, but those of the saints, including the great Augustine.

God has given me two diets through my excellent, Catholic and holy doctor--of a rare breed.

Red meat once a week, no fatty meat, (I was invited out for pork ribs this evening and had to say no), no Ramen noodles, or mac and cheese or other poor food. I had already given up deserts over a year ago, so that is not an issue. Now, I have to somehow give up poor food.

Now, I can add some physical power to prayer.

Yet, some of my prayers are not answered. I ask God why....and here is the answer.

Mark 9:27-29 Douay-Rheims

27 And when he was come into the house, his disciples secretly asked him: Why could not we cast him out?

28 And he said to them: This kind can go out by nothing, but by prayer and fasting.

29 And departing from thence, they passed through Galilee, and he would not that any man should know it.

Souls are at stake. I love many people. I never stop loving someone whom I have loved. I love my ex, my old boyfriends, my family members who I do not see because of circumstances. I love new friends and old friends. I love students I have taught-special ones, and many priests who have brought me closer to God.

Love is the impetus for intercessory prayer, but fasting and purgation must accompany such prayer.

Have you been praying for someone for a long time?

Maybe God is asking you to do more, to be more severe with yourself in order to join in the merit of Christ on the Cross.

1 Thessalonians 2Douay-Rheims 1899 American Edition (DRA)

2 For yourselves know, brethren, our entrance in unto you, that it was not in vain:

2 But having suffered many things before, and been shamefully treated (as you know) at Philippi, we had confidence in our God, to speak unto you the gospel of God in much carefulness.

3 For our exhortation was not of error, nor of uncleanness, nor in deceit:

4 But as we were approved by God that the gospel should be committed to us: even so we speak, not as pleasing men, but God, who proveth our hearts.

5 For neither have we used, at any time, the speech of flattery, as you know; nor taken an occasion of covetousness, God is witness:

6 Nor sought we glory of men, neither of you, nor of others.

7 Whereas we might have been burdensome to you, as the apostles of Christ: but we became little ones in the midst of you, as if a nurse should cherish her children:

8 So desirous of you, we would gladly impart unto you not only the gospel of God, but also our own souls: because you were become most dear unto us.

9 For you remember, brethren, our labour and toil: working night and day, lest we should be chargeable to any of you, we preached among you the gospel of God.

10 You are witnesses, and God also, how holily, and justly, and without blame, we have been to you that have believed:

11 As you know in what manner, entreating and comforting you, (as a father doth his children,)

12 We testified to every one of you, that you would walk worthy of God, who hath called you unto his kingdom and glory.

13 Therefore, we also give thanks to God without ceasing: because, that when you had received of us the word of the hearing of God, you received it not as the word of men, but (as it is indeed) the word of God, who worketh in you that have believed.

14 For you, brethren, are become followers of the churches of God which are in Judea, in Christ Jesus: for you also have suffered the same things from your own coutrymen, even as they have from the Jews,

15 Who both killed the Lord Jesus, and the prophets, and have persecuted us, and please not God, and are adversaries to all men;

16 Prohibiting us to speak to the Gentiles, that they may be saved, to fill up their sins always: for the wrath of God is come upon them to the end.

17 But we, brethren, being taken away from you for a short time, in sight, not in heart, have hastened the more abundantly to see your face with great desire.

18 For we would have come unto you, I Paul indeed, once and again: but Satan hath hindered us.

19 For what is our hope, or joy, or crown of glory? Are not you, in the presence of our Lord Jesus Christ at his coming?

20 For you are our glory and joy.

Here is a good prayer...I hope you can read it.

Something to Celebrate!

The great feast of SS. Peter and Paul, which is a solemnity and a holy day of obligation in some places.

May they intercede for us and watch over us now and always.

Lord our God,

  may the blessed apostles Peter and Paul support us by their prayers.

Through them you first taught your Church

  the Christian faith.

Provide us now, by their intercession,

  with help for our eternal salvation.

Through our Lord Jesus Christ, your Son,

  who lives and reigns with you and the Holy Spirit,

  one God, for ever and ever.

The World Within

Romans 12:2New Revised Standard Version Catholic Edition (NRSVCE)

2 Do not be conformed to this world, but be transformed by the renewing of your minds, so that you may discern what is the will of God—what is good and acceptable and perfect.

Psalm 66: 16-19

16 Come and hear, all you who fear God,
    and I will tell what he has done for me.
17 I cried aloud to him,
    and he was extolled with my tongue.
18 If I had cherished iniquity in my heart,
    the Lord would not have listened.
19 But truly God has listened;    he has given heed to the words of my prayer.

The second passage, from the Office of Readings today, and the first passage from Romans, remind us of the key message of the Bible, metanoia, repentance, change. When I see the number of people in the world who have not begun to repent or to change, as a change of heart must precede a change of action, usually, I realize that the work of the Catholic lay person in the world demands complete understanding, followed by action, on the steps of the above messages from God.

St. Paul gives us a simple step-by-step pattern for sainthood. And, yes, remember we are all called to be saints, here, now. The steps seem clear and have been repeated throughout the lives of the saints.

First, a decision not to conform to the world. Sometimes, as in the life of St. Benedict, this means removing one's self from the world and beginning anew with a fresh vision. Sometimes, as in the life of St. Ignatius Loyola, this means that God intervenes and places one in a position where one must change-a severely wounded mercenary soldier forced into reading the lives of the saints accepted God's grace for the moment of conversion. Or, as in the life of St. Bernard, this means that from little on, one is trained by excellent parents, saints themselves, to not be like others in the world, even the great world of wealth, status, nobility. Happy and blessed are those who grow up in Godly houses, with parents forming the spiritual life of the children. 

But, this lack of conformity to the world seems hard for the modern lay person, especially one who has been raised to love the world, the here and now, and not think of eternity daily. To break out of conformity to the world demands exertion and determination. Both physical, mental, and spiritual energies, aided by grace, pull one away from the inertia of conforming to the world, into a new regime of prayer, fasting, mortification, the willing acceptance of suffering. God does not demand what is impossible. If one thinks or, (horrors), feels this task of nonconformity seems too difficult, one is looking towards one's own self, instead of looking towards God. Sometimes, all one can do is concentrate on the Cross of Christ, which the world finds abhorrent. Those of us who chose the Crucified One will be, also, found abhorrent to the world, as the world sees this lack of conformity as threatening to its existence, and it is.

Bad habits, states St. Thomas Aquinas, takes months to break, and good habits take months to practice. But, nothing is impossible with grace.

The exterior life may seem easy to change for some, especially when one changes companions who have led one into daily sin,  Such companions could even be members of one's own family. But, for some, this exterior change seems impossible and sometimes, one does not even realize the depth of sin in daily actions because one has chosen sin over and over to the point of having many evil habits which lead to sin. To break these patterns takes heroic effort and heroic virtue in the lives of some lay people

However, the second step must be taken with the first, a complete renewal of the mind, putting on the Mind of Christ, thinking like a Catholic, (a great theme on this blog), and conforming no longer to the world, but to the Gospel. The interior change usually follows the exterior disciplines. But, interior change, the real conversion, can be an enlightenment, a sudden illumination of grace in the mind, imagination and then, will. For some, this second step of creating a new way of thinking demands a hard slog. For others, a moment of grace fills the mind freeing the person to pursue God's Will. One see this in the lives of such saints as Mary Magdalene or as in the life of Marie-Alphonse Ratisbonne, a moment of illumination came first, changing the mind, and then the great change of life followed. Ratisbonne, in Church of Sant'Andrea delle Fratte in Rome, in January of 1842, had a vision of the Blessed Virgin Mary which led to his conversion to Catholicism, his ordination as a Jesuit priest, and his founding of the order, the Congregation of Our Lady of Sion, an order designed to convert our Jewish brothers and sisters. Illumination may follow a moment of conversion, but for many, this illumination comes gradually, over months, even years.

The third step we see in the life of St. Paul. After his dramatic conversion, he went into the desert for ten years before beginning his ministry of converting the Gentiles. Ten years in the mind of modern lay people seems a long time of preparation for evangelizing, but Paul allowed God to renew his mind before beginning his mission to the world.

This step is missed by too many Catholics, who jump into "ministries", (a word we have been asked by the Pope Emeritus not to use with regard to lay work, even in the Church). and neglect the needed inner purification of the mind and imagination, as well as the outer purification of the senses, those choices which made one wordly. Most Catholics would not see the value of a ten-year desert experience, and think they are expected to jump in and "do"something for the Church. There is a reason why the Jesuits, for example, take ten years to become priests, and, perhaps, St. Ignatius decided to imitate the desert experience of St. Paul in his organization of the formation of the exterior and interior life. It is interesting to me that all Jesuits must learn Spanish, in order to study the works of St. Ignatius. Many learn yet another language in order to do missionary work across the world. St. Paul, as a Jew with Roman citizenship, knew Hebrew, street Greek, Latin, and most likely, classical Greek. In order to preach in Macedonia, he must have learned other languages as well. Latin was the common language of the time, but St. Paul's journeys indicate a wide knowledge of customs as well as languages.

St, Paul took ten years to become holy enough to take the next step, which is following the Will of God, which one cannot necessarily discern after an initial conversion. Too many people rush into various vocations only to realize later that they were called to something else. Discernment comes with prayer, fasting, mortification.

The last step involves the giving up of one's will to God. I shall end this meditation with a long quotation from St. Thomas Aquinas, on the giving up of one's will, as a action necessary to find perfection. Each one of us must choose to be hidden in Christ, to feed the spiritual life of the world within. This process may take years, as it has done with me, as I was busy about many things and did not "get serious" about my spiritual life until my bout with cancer. When one faces possible death, one's energies become focused.

Readers, other Catholics will want you to conform to their Catholicity, whereas God is calling many to be signs of contradiction in the world. a call for all Catholics, but only a few, it seems, respond.

In this day of idolatry of work, success, the accumulation of things, such a radical call to be Christ in the world threatens even Catholics. As lay people, we may be called to give up what is naturally and rightly part of the lay life. To give up these rights may be necessary for the salvation of some souls. Sadly, too many American Catholics have conformed their minds to the Declaration of Independence, demanding rights and a lifestyle of pursuing "happiness" on earth, one of the greatest heresies of the 1776 document. As Catholics, one must think of older documents, older teachings, those of Christ Himself, in order to be freed from this pursuit of happiness on earth, which is definitely not the call of the Christian. Joyfulness is not happiness. Those material pursuits confuse the building of the City of Man with the building of the City of God.

In Psalm 65 above, one sees David noting that renewal of the heart, mind and soul results in God hearing our prayers. If one's prayers are not being answered, one reason might be that one is "cherishing" a hidden sin.

Here is St. Thomas on perfection from this book online:
http://www.pathsoflove.com/aquinas/perfection-of-the-spiritual-life.html#chapter10

It is not only necessary for the perfection of charity that a man should sacrifice his exterior possessions: he must also, in a certain sense, relinquish himself. Dionysius, in De Divinis Nominibus IV, says that, “divine love causes a man to be out of himself, meaning thereby, that this love suffers him no longer to belong to himself but to Him whom he loves.”St. Paul, writing to the Galatians, illustrates this state by his own example, saying, “I live, now not I, but Christ lives in me” (Gal 2:20), as if he did not count his life as his own, but as belonging to Christ, and as if he spurned all that he possessed, in order to cleave to Him. He further shows that this state reaches perfection in certain souls; for he says to the Colossians, “For you are dead, and your life is hidden with Christ in God” (Col 3:3). Again, he exhorts others to the same sublimity of love, in his second Epistle to the Corinthians, “And Christ died for all, that they also who live, may not now live to themselves, but unto Him who died for them, and rose again” (2 Cor 5:15). Therefore, when our Lord had said, “If any man comes to me, and does not hate his father, and mother, and wife, and children, and brethren, and sisters,” He added something greater than all these, saying, “yes, and his own life also, he cannot be my disciple” (Luke 14:26). He teaches the same thing in the Gospel of St. Matthew when He says, “If any man would come after me, let him deny himself and take up his cross and follow Me” (Mat 16:24).

This practice of salutary self-abnegation, and charitable self-hatred, is, in part, necessary for all men in order to salvation, and is, partly, a point of perfection. As we have already seen from the words of Dionysius quoted above, it is in the nature of divine love that he who loves should belong, not to himself, but, to the one beloved. It is necessary, therefore, that self-abnegation and self-hatred be proportionate to the degree of divine love existing in an individual soul. It is essential to salvation that a man should love God to such a degree, as to make Him his end, and to do nothing which he believes to be opposed to the Divine love. Consequently, self-hatred and self-denial are necessary for salvation. Hence St. Gregory says, in his Homily, “We relinquish and deny ourselves when we avoid what we were wont (through the old man dwelling in us) to be, and when we strive after that to which (by the new man) we are called.” In another homily he likewise says, “We hate our own life when we do not condescend to carnal desires, but resist the appetites and pleasures of the flesh.”

But in order to attain perfection, we must further, for the love of God, sacrifice what we might lawfully use, in order, thus to be more free to devote ourselves to Him. It follows, therefore, that self-hatred, and self-denial, pertain to perfection. We see that our Lord speaks of them as if they belonged to it. For, just as in the Gospel of St. Matthew he says, “If you would be perfect, go, sell all that you have and give to the poor,” (Mat 19:21) but does not lay any necessity on us to do so, leaving it to our own will, so He likewise says, “if any man would come after Me, let him deny himself, and take up his cross, and follow Me” (Matt. 16:24). St. Chrysostom thus explains these words, “Christ does not make his saying compulsory; He does not say, ‘whether you like it or not, you must bear these things.’” In the same manner, when He says: “If any man will come after Me and hate not his father” etc. (Luke 14:28), He immediately asks, “Which of you having a mind to build a tower, does not first sit down, and reckon the charges that are necessary, whether) he have enough to finish it?” St. Gregory in his Homily thus expounds these words, “The precepts which Christ gives are sublime, and, therefore, the comparison between them and the building of a high tower shortly follows them.” And he says again, “That young man could not have had enough to finish his tower who, when he heard the counsel to leave all things, went away sad.” We may hence understand, that these words of our Lord refer, in a certain manner, to a counsel of perfection.

Knowledge of Divine Things Part Fourteen Fides et Ratio Part Seven

The thirst for truth is so rooted in the human heart that to be obliged to ignore it would cast our existence into jeopardy. 

Again, here is a one-liner which sticks...Our existence as a Church is in jeopardy because too many of the shepherds no longer thirst for truth.

Yes, the Church will last until Christ comes, as He promised, but it could be very, very small.

St. John Paul II continues on the overlap of human perfection and charity. How wonderful that the saint tells us that there is a trust which makes us give ourselves individually over to the truth and the seeking of the truth.

Where this is missing, the Church is weak.

Human perfection, then, consists not simply in acquiring an abstract knowledge of the truth, but in a dynamic relationship of faithful self-giving with others. It is in this faithful self-giving that a person finds a fullness of certainty and security. At the same time, however, knowledge through belief, grounded as it is on trust between persons, is linked to truth: in the act of believing, men and women entrust themselves to the truth which the other declares to them.

...

It is the nature of the human being to seek the truth. This search looks not only to the attainment of truths which are partial, empirical or scientific; nor is it only in individual acts of decision-making that people seek the true good. Their search looks towards an ulterior truth which would explain the meaning of life. And it is therefore a search which can reach its end only in reaching the absolute.²⁸ Thanks to the inherent capacities of thought, man is able to encounter and recognize a truth of this kind. Such a truth—vital and necessary as it is for life—is attained not only by way of reason but also through trusting acquiescence to other persons who can guarantee the authenticity and certainty of the truth itself. There is no doubt that the capacity to entrust oneself and one's life to another person and the decision to do so are among the most significant and expressive human acts.

Sadly, most of us are not in a community of truth-seekers. Most Catholics find themselves in groups, parishes, dioceses, where the truth is avoided for political or personal reasons.

The searching for truth can be a lonely journey.

John Paul II expresses in this document a hope that friendships in the Lord can help one find the truth and sustain that journey.

But, ultimately, we must turn to our personal relationship with Christ and His Church. Only in Christ can we find truth, as He is Truth.

This truth, which God reveals to us in Jesus Christ, is not opposed to the truths which philosophy perceives. On the contrary, the two modes of knowledge lead to truth in all its fullness. The unity of truth is a fundamental premise of human reasoning, as the principle of non-contradiction makes clear. Revelation renders this unity certain, showing that the God of creation is also the God of salvation history. It is the one and the same God who establishes and guarantees the intelligibility and reasonableness of the natural order of things upon which scientists confidently depend,²⁹ and who reveals himself as the Father of our Lord Jesus Christ. This unity of truth, natural and revealed, is embodied in a living and personal way in Christ, as the Apostle reminds us: “Truth is in Jesus” (cf. Eph 4:21; Col 1:15-20). He is the eternal Word in whom all things were created, and he is the incarnate Word who in his entire person ³⁰ reveals the Father (cf. Jn 1:14, 18). What human reason seeks “without knowing it” (cf. Acts 17:23) can be found only through Christ: what is revealed in him is “the full truth” (cf. Jn 1:14-16) of everything which was created in him and through him and which therefore in him finds its fulfilment (cf. Col 1:17).

There is a false revisionist history from the 19th century which makes those members of the Early Church look like hicks from the backwoods, coming together out of fear of persecution, or being only a group of "simple" people. This view became popular with the progressives and the Protestants, who want to continue pushing an anti-intellectual religious stance.

Note this from John Paul II:

36. The Acts of the Apostles provides evidence that Christian proclamation was engaged from the very first with the philosophical currents of the time. In Athens, we read, Saint Paul entered into discussion with “certain Epicurean and Stoic philosophers” (17:18); and exegetical analysis of his speech at the Areopagus has revealed frequent allusions to popular beliefs deriving for the most part from Stoicism. This is by no means accidental. If pagans were to understand them, the first Christians could not refer only to “Moses and the prophets” when they spoke. They had to point as well to natural knowledge of God and to the voice of conscience in every human being (cf. Rom 1:19-21; 2:14-15; Acts 14:16-17). Since in pagan religion this natural knowledge had lapsed into idolatry (cf. Rom 1:21-32), the Apostle judged it wiser in his speech to make the link with the thinking of the philosophers, who had always set in opposition to the myths and mystery cults notions more respectful of divine transcendence.

One of the major concerns of classical philosophy was to purify human notions of God of mythological elements. We know that Greek religion, like most cosmic religions, was polytheistic, even to the point of divinizing natural things and phenomena. Human attempts to understand the origin of the gods and hence the origin of the universe find their earliest expression in poetry; and the theogonies remain the first evidence of this human search. But it was the task of the fathers of philosophy to bring to light the link between reason and religion. As they broadened their view to include universal principles, they no longer rested content with the ancient myths, but wanted to provide a rational foundation for their belief in the divinity. This opened a path which took its rise from ancient traditions but allowed a development satisfying the demands of universal reason. This development sought to acquire a critical awareness of what they believed in, and the concept of divinity was the prime beneficiary of this. Superstitions were recognized for what they were and religion was, at least in part, purified by rational analysis. It was on this basis that the Fathers of the Church entered into fruitful dialogue with ancient philosophy, which offered new ways of proclaiming and understanding the God of Jesus Christ.

Jesus was born in "the fullness of time", planned from all ages, as the perfect meeting of Greek philosophy and Jewish revelation. The good of rational discourse, such as the ethics and logic of Aristotle, became the basis for explaining what was given in Revelation. 

Of course, as John Paul II points out and as we know from Church history, the pitfalls of false philosophical thinking, such as that of the Gnostics, impeded some Christians in their search for truth.

But, as the grace of God in the Church prevailed over this and other heresies, one could see the development of sound principles of thinking emerging early on in the Early Fathers of the Church and the Doctors of the Church.

From the encyclical again: That is why the criticism of Celsus—that Christians were “illiterate and uncouth”³¹—is unfounded and untrue. Their initial disinterest is to be explained on other grounds. The encounter with the Gospel offered such a satisfying answer to the hitherto unresolved question of life's meaning that delving into the philosophers seemed to them something remote and in some ways outmoded.

That seems still more evident today, if we think of Christianity's contribution to the affirmation of the right of everyone to have access to the truth. In dismantling barriers of race, social status and gender, Christianity proclaimed from the first the equality of all men and women before God. One prime implication of this touched the theme of truth. The elitism which had characterized the ancients' search for truth was clearly abandoned. Since access to the truth enables access to God, it must be denied to none. There are many paths which lead to truth, but since Christian truth has a salvific value, any one of these paths may be taken, as long as it leads to the final goal, that is to the Revelation of Jesus Christ.

So, why is philosophy important and my entire emphasis on the lack of metaphysics in the documents of  the synod?

Because, as John Paul II stated, philosophy could defend the faith. Another word for this is apologetics....

A pioneer of positive engagement with philosophical thinking—albeit with cautious discernment—was Saint Justin. Although he continued to hold Greek philosophy in high esteem after his conversion, Justin claimed with power and clarity that he had found in Christianity “the only sure and profitable philosophy”.³² Similarly, Clement of Alexandria called the Gospel “the true philosophy”,³³ and he understood philosophy, like the Mosaic Law, as instruction which prepared for Christian faith ³⁴ and paved the way for the Gospel.³⁵ Since “philosophy yearns for the wisdom which consists in rightness of soul and speech and in purity of life, it is well disposed towards wisdom and does all it can to acquire it. We call philosophers those who love the wisdom that is creator and mistress of all things, that is knowledge of the Son of God”.³⁶ For Clement, Greek philosophy is not meant in the first place to bolster and complete Christian truth. Its task is rather the defence of the faith: “The teaching of the Saviour is perfect in itself and has no need of support, because it is the strength and the wisdom of God. Greek philosophy, with its contribution, does not strengthen truth; but, in rendering the attack of sophistry impotent and in disarming those who betray truth and wage war upon it, Greek philosophy is rightly called the hedge and the protective wall around the vineyard”.³⁷

Amen and what is missing in the Church right now is this hedge.

To be continued....

The Kindness of God

In today's reading from the Divine Office, St. Bernard writes of the kindness of God, referring back to St. Paul's note, that kindness and mercy brought about the Incarnation.

Kindness. a virtue, as well as an Attribute of God, is fast disappearing from this earth. One cannot measure kindness in terms of Christmas gifts, or party invitations, or coffee-dates. One measures kindness in such movements of the soul as forgiveness, love, and peace.

Too many religions and too many people fall into hatred, seeing this great evil as a strength rather than a weakness. Mercy comes from a strong heart, not a weak one. To forgive and to forget indicates an inner peace, most likely won through suffering and death of self.

Kindness comes from the soul when a person looks at another in mercy. Sometimes this is hard, as when one is insulted or worse, purposefully injured. But St. Bernard today reminds us that this type of deep mercy is what God gives us in Christ, in the Baby in the manger and on the Cross. Can we not attempt to do the same, measuring kindness by the stick of mercy?

When we become kind, we think of the suffering of the other more than our own. When we become kind, we see the suffering Christ in the face of the other. When we become kind, we have wrestled with our own sins, begging God to purify us through His mercy and grace.

In the fullness of time there came also the fullness of God from St. Bernard The kindness and love of God our saviour for mankind were revealed. Thanks be to God, through whom we receive such abundant consolation in this pilgrimage, this exile, this distress.

  Before his humanity appeared, his kindness lay concealed. Of course it was already in existence, because the mercy of the Lord is from eternity, but how could men know it was so great? It was promised but not yet experienced: hence many did not believe in it. At various times and in various different ways, God spoke through the prophets,saying I know the plans I have in mind for you: plans for peace, not disaster.

  What reply did man make, man who felt the affliction, and knew nothing of peace? ‘How long will you keep saying “Peace, peace” when there is no peace?’ And so the angels of peace weep bitterly saying Lord, who has believed our report?

  But now at last let men believe their own eyes, because all God’s promises are to be trusted. So that it cannot escape the notice of even troubled eyes, He has set up his tabernacle in the sun. Behold, peace is no longer promised, but conferred; no longer delayed, but given; no longer predicted, but bestowed. Behold, God has sent down to earth a bag bulging with his mercy, a bag that, at the passion, is torn open so that our ransom pours out of it onto us. A small bag, perhaps, but a full one: for it was a small child that was given to us, but in him dwells all the fullness of the Godhead.

  After the fullness of time had come, there came too the fullness of the Godhead. He came in the flesh, so that at least he might make himself manifest to our earthly minds, so that when this humanity of his appeared, his kindness might also be acknowledged. Where the humanity of God appears, his kindness can no longer be hidden. In what way, indeed, could he have better commended his kindness than by assuming my flesh? My flesh, that is, not Adam’s, as it was before the fall.

  What greater proof could he have given of his mercy than by taking upon himself that very thing which needed mercy? Where is there such perfect loving-kindness as in the fact that for our sake the Word of God became perishable like the grass? Lord, what is man, that you make much of him or pay him any heed?

  Let man infer from this how much God cares for him. Let him know from this what God thinks of him, what he feels about him. Man, do not ask about your own sufferings; but about what God suffered. Learn from what he was made for you, how much he makes of you, so that his kindness may show itself to you from his humanity.

  The lesser he has made himself in his humanity, the greater has he shown himself in kindness. The more he humbles himself on my account, the more powerfully he engages my love. The kindness and humanity of God our Saviour appeared says St Paul. The humanity of God shows the greatness of his kindness, and he who added humanity to the name of God gave great proof of this kindness.

Writing in Darkness

I have been wondering when to give up the blog as things are heating up.

I am a mum as well as a blogger.

St. Paul wrote under house arrest. He kept going until he could do no more.

The point of not being able to do more is coming soon.

I was warned by God that October was the time of purgatory and transition. But, what comes next is not clear.

So it has been, not only for me, but the entire Church.

I am waiting for the sign to know when to throw in the towel--Malta, then.....I pray that St. Paul tells me what to do next, clearly. This place is my Eden and my Gethsemane.

Acts 28 Douay-Rheims 

28 And when we had escaped, then we knew that the island was called Melita. But the barbarians shewed us no small courtesy.

2 For kindling a fire, they refreshed us all, because of the present rain, and of the cold.

3 And when Paul had gathered together a bundle of sticks, and had laid them on the fire, a viper coming out of the heat, fastened on his hand.

4 And when the barbarians saw the beast hanging on his hand, they said one to another: Undoubtedly this man is a murderer, who though he hath escaped the sea, yet vengeance doth not suffer him to live.

5 And he indeed shaking off the beast into the fire, suffered no harm.

6 But they supposed that he would begin to swell up, and that he would suddenly fall down and die. But expecting long, and seeing that there came no harm to him, changing their minds, they said, that he was a god.

7 Now in these places were possessions of the chief man of the island, named Publius, who receiving us, for three days entertained us courteously.

8 And it happened that the father of Publius lay sick of a fever, and of a bloody flux. To whom Paul entered in; and when he had prayed, and laid his hands on him, he healed him.

St.Publius, first bishop and martyr of Malta

9 Which being done, all that had diseases in the island, came and were healed:

10 Who also honoured us with many honours, and when we were to set sail, they laded us with such things as were necessary.

11 And after three months, we sailed in a ship of Alexandria, that had wintered in the island, whose sign was the Castors.

12 And when we were come to Syracusa, we tarried there three days.

13 From thence, compassing by the shore, we came to Rhegium: and after one day, the south wind blowing, we came the second day to Puteoli;

14 Where, finding brethren, we were desired to tarry with them seven days: and so we went to Rome.

15 And from thence, when the brethren had heard of us, they came to meet us as far as Appii Forum, and the Three Taverns: whom when Paul saw, he gave thanks to God, and took courage.

16 And when we were come to Rome, Paul was suffered to dwell by himself, with a soldier that kept him.

17 And after the third day, he called together the chief of the Jews. And when they were assembled, he said to them: Men, brethren, I, having done nothing against the people, or the custom of our fathers, was delivered prisoner from Jerusalem into the hands of the Romans;

18 Who, when they had examined me, would have released me, for that there was no cause of death in me;

19 But the Jews contradicting it, I was constrained to appeal unto Caesar; not that I had any thing to accuse my nation of.

20 For this cause therefore I desired to see you, and to speak to you. Because that for the hope of Israel, I am bound with this chain.

21 But they said to him: We neither received letters concerning thee from Judea, neither did any of the brethren that came hither, relate or speak any evil of thee.

22 But we desire to hear of thee what thou thinkest; for as concerning this sect, we know that it is everywhere contradicted.

23 And when they had appointed him a day, there came very many to him unto his lodgings; to whom he expounded, testifying the kingdom of God, and persuading them concerning Jesus, out of the law of Moses and the prophets, from morning until evening.

24 And some believed the things that were said; but some believed not.

25 And when they agreed not among themselves, they departed, Paul speaking this one word: Well did the Holy Ghost speak to our fathers by Isaias the prophet,

26 Saying: Go to this people, and say to them: With the ear you shall hear, and shall not understand; and seeing you shall see, and shall not perceive.

27 For the heart of this people is grown gross, and with their ears have they heard heavily, and their eyes they have shut; lest perhaps they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and I should heal them.

28 Be it known therefore to you, that this salvation of God is sent to the Gentiles, and they will hear it.

29 And when he had said these things, the Jews went out from him, having much reasoning among themselves.

Paul ended up in the Mamertine Prison

30 And he remained two whole years in his own hired lodging; and he received all that came in to him,

31 Preaching the kingdom of God, and teaching the things which concern the Lord Jesus Christ, with all confidence, without prohibition.

Virtue and Suffering

Reason is shown to be so much the more perfect, according as it is able to overcome or endure more easily the weakness of the body and of the lower powers. And therefore human virtue, which is attributed to reason, is said to be "made perfect in infirmity," not of the reason indeed, but of the body and of the lower powers.

Thomas Aquinas....






[16] For I am not ashamed of the gospel. For it is the power of God unto salvation to every one that believeth, to the Jew first, and to the Greek. [17] For the justice of God is revealed therein, from faith unto faith, as it is written: The just man liveth by faith. [18] For the wrath of God is revealed from heaven against all ungodliness and injustice of those men that detain the truth of God in injustice: [19] Because that which is known of God is manifest in them. For God hath manifested it unto them. [20] For the invisible things of him, from the creation of the world, are clearly seen, being understood by the things that are made; his eternal power also, and divinity: so that they are inexcusable.
[21] Because that, when they knew God, they have not glorified him as God, or given thanks; but became vain in their thoughts, and their foolish heart was darkened. [22] For professing themselves to be wise, they became fools. [23] And they changed the glory of the incorruptible God into the likeness of the image of a corruptible man, and of birds, and of fourfooted beasts, and of creeping things. [24] Wherefore God gave them up to the desires of their heart, unto uncleanness, to dishonour their own bodies among themselves. [25] Who changed the truth of God into a lie; and worshipped and served the creature rather than the Creator, who is blessed for ever. Amen.
[26] For this cause God delivered them up to shameful affections. For their women have changed the natural use into that use which is against nature. [27] And, in like manner, the men also, leaving the natural use of the women, have burned in their lusts one towards another, men with men working that which is filthy, and receiving in themselves the recompense which was due to their error. [28] And as they liked not to have God in their knowledge, God delivered them up to a reprobate sense, to do those things which are not convenient; [29] Being filled with all iniquity, malice, fornication, avarice, wickedness, full of envy, murder, contention, deceit, malignity, whisperers, [30] Detractors, hateful to God, contumelious, proud, haughty, inventors of evil things, disobedient to parents, 

[26] God delivered them up: Not by being author of their sins, but by withdrawing his grace, and so permitting them, in punishment of their pride, to fall into those shameful sins.

[31] Foolish, dissolute, without affection, without fidelity, without mercy. [32] Who, having known the justice of God, did not understand that they who do such things, are worthy of death; and not only they that do them, but they also that consent to them that do them. 

Now, the underlines bits have to do with suffering in Challoner's notes here in blue. Once sin and, therefore, disorder are chosen, God lets a person literally "go his own way". The Bridegroom stops wooing the bride, that is, the soul.

His grace is withdrawn, which is the meaning of the phrase the "death of the soul" with regard to "mortal sin". Those in mortal sin, those in disorder, have no sanctifying grace.

How does suffering pull one out of disorder? Disorder and suffering are described in Chapter Three, but why is suffering necessary?

Here is Paul in Chapter Six:

[6] Knowing this, that our old man is crucified with him, that the body of sin may be destroyed, to the end that we may serve sin no longer. [7] For he that is dead is justified from sin. [8] Now if we be dead with Christ, we believe that we shall live also together with Christ: [9] Knowing that Christ rising again from the dead, dieth now no more, death shall no more have dominion over him. [10] For in that he died to sin, he died once; but in that he liveth, he liveth unto God: 

We must be joined to the suffering of Christ in order to break away from the habits of sin, from the predominant faults. Yes, Christ died for us, but in our bodies we must work out that salvation.

Herein is a huge difference between us and our Protestant brethren, who have destroyed sacramental life in their churches. The sacraments restore us to grace--there is no other way.

And, suffering humble us to seek out the sacraments. Only the proud do not want the sacraments.

Grace frees us to obey, to see justice, to want discipline. As "servants of justice" we also seek mercy, knowing through our suffering that God is Just.

The realization of justice and mercy come only through facing one's sins, in suffering, in humility.

[16] Know you not, that to whom you yield yourselves servants to obey, his servants you are whom you obey, whether it be of sin unto death, or of obedience unto justice. [17] But thanks be to God, that you were the servants of sin, but have obeyed from the heart, unto that form of doctrine, into which you have been delivered. [18] Being then freed from sin, we have been made servants of justice. [19] I speak an human thing, because of the infirmity of your flesh. For as you have yielded your members to serve uncleanness and iniquity, unto iniquity; so now yield your members to serve justice, unto sanctification. [20] For when you were the servants of sin, you were free men to justice. 

Disorder brings pain, brings chaos into one's soul. mind, body, but, as St. Paul states, thanks be to God for His gift of salvation and for the Church's sacramental life of grace.

But, what if someone is not facing his suffering? What if one is in denial of chaos in the soul? Can an entire culture, an entire society be blinded to suffering and disorder?


to be continued...
 

 

Paul's House in Rome

I had an excellent class on Paul when I took theology and, of course, I have read his epistles almost daily.

However, when one is older, one begins to think of difference things, seeing nuances perhaps not seen as a younger person. St. Paul, unless he was shipwrecked, had a plan.

He first went to the Jews, even the synagogues, and preached to his own people.

When they refused to listen, he went to the market place and preached to the crowd of gentiles.

Then, he would make converts among that group, who would take him in and he would teach and work from his new friends' homes.

Sometimes, some of the people were already Christian and invited him in.

When St.Paul was in Rome, he was under house arrest for two years, a house he rented with his own money.

But, what struck me recently were all the people who came and went into Paul's house, hearing the Gospel and discussing it. They came to him. He could not go out, but he had an open door.

It must have been both hard and exhilarating.

Sounds like a blogosphere.

Here is the Scripture relating to that from Acts 28.

 16] And when we were come to Rome, Paul was suffered to dwell by himself, with a soldier that kept him. [17] And after the third day, he called together the chief of the Jews. And when they were assembled, he said to them: Men, brethren, I, having done nothing against the people, or the custom of our fathers, was delivered prisoner from Jerusalem into the hands of the Romans; [18] Who, when they had examined me, would have released me, for that there was no cause of death in me; [19] But the Jews contradicting it, I was constrained to appeal unto Caesar; not that I had any thing to accuse my nation of. [20] For this cause therefore I desired to see you, and to speak to you. Because that for the hope of Israel, I am bound with this chain. 

[21] But they said to him: We neither received letters concerning thee from Judea, neither did any of the brethren that came hither, relate or speak any evil of thee. [22] But we desire to hear of thee what thou thinkest; for as concerning this sect, we know that it is everywhere contradicted. [23] And when they had appointed him a day, there came very many to him unto his lodgings; to whom he expounded, testifying the kingdom of God, and persuading them concerning Jesus, out of the law of Moses and the prophets, from morning until evening. [24] And some believed the things that were said; but some believed not.  

[25] And when they agreed not among themselves, they departed, Paul speaking this one word: Well did the Holy Ghost speak to our fathers by Isaias the prophet,
[26] Saying: Go to this people, and say to them: With the ear you shall hear, and shall not understand; and seeing you shall see, and shall not perceive. [27] For the heart of this people is grown gross, and with their ears have they heard heavily, and their eyes they have shut; lest perhaps they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and I should heal them. [28] Be it known therefore to you, that this salvation of God is sent to the Gentiles, and they will hear it. [29] And when he had said these things, the Jews went out from him, having much reasoning among themselves. 

 [30] And he remained two whole years in his own hired lodging; and he received all that came in to him, [31] Preaching the kingdom of God, and teaching the things which concern the Lord Jesus Christ, with all confidence, without prohibition.

We Do Not Have Much Time

 God led Paul into troubles. But, he was ready. Some theologians state that after his conversion, he was in the desert for ten years. If so, that was his time of purification.

The power of his life came from his pure state, his union with Christ, his life of the virtues.

We need to make time for purification and not waste time.

Too often, and I did this for years and years, we put off walking on the road to perfection. I wasted so much time on trivial things and on worrying. Stop!


We have been given a short time to be made ready for the persecution to come. Look at St. Paul's epistles. These are full of exhortations on being made perfect because of the times of persecution. There is always an urgency in the writings of St. Paul.

A few references:

2 Timothy 3 Douay-Rheims

3 Know also this, that, in the last days, shall come dangerous times.

² Men shall be lovers of themselves, covetous, haughty, proud, blasphemers, disobedient to parents, ungrateful, wicked,

³ Without affection, without peace, slanderers, incontinent, unmerciful, without kindness,

⁴ Traitors, stubborn, puffed up, and lovers of pleasures more than of God:

⁵ Having an appearance indeed of godliness, but denying the power thereof. Now these avoid.

⁶ For of these sort are they who creep into houses, and lead captive silly women laden with sins, who are led away with divers desires:

⁷ Ever learning, and never attaining to the knowledge of the truth.

⁸ Now as Jannes and Mambres resisted Moses, so these also resist the truth, men corrupted in mind, reprobate concerning the faith.

⁹ But they shall proceed no farther; for their folly shall be manifest to all men, as theirs also was.

¹⁰ But thou hast fully known my doctrine, manner of life, purpose, faith, longsuffering, love, patience,

¹¹ Persecutions, afflictions: such as came upon me at Antioch, at Iconium, and at Lystra: what persecutions I endured, and out of them all the Lord delivered me.

¹² And all that will live godly in Christ Jesus, shall suffer persecution.

¹³ But evil men and seducers shall grow worse and worse: erring, and driving into error.

¹⁴ But continue thou in those things which thou hast learned, and which have been committed to thee: knowing of whom thou hast learned them;

¹⁵ And because from thy infancy thou hast known the holy scriptures, which can instruct thee to salvation, by the faith which is in Christ Jesus.

¹⁶ All scripture, inspired of God, is profitable to teach, to reprove, to correct, to instruct in justice,

¹⁷ That the man of God may be perfect, furnished to every good work.

and from Romans 1 DR:

¹⁷ For the justice of God is revealed therein, from faith unto faith, as it is written: The just man liveth by faith.

¹⁸ For the wrath of God is revealed from heaven against all ungodliness and injustice of those men that detain the truth of God in injustice:

¹⁹ Because that which is known of God is manifest in them. For God hath manifested it unto them.

²⁰ For the invisible things of him, from the creation of the world, are clearly seen, being understood by the things that are made; his eternal power also, and divinity: so that they are inexcusable.

²¹ Because that, when they knew God, they have not glorified him as God, or given thanks; but became vain in their thoughts, and their foolish heart was darkened.

²² For professing themselves to be wise, they became fools.

²³ And they changed the glory of the incorruptible God into the likeness of the image of a corruptible man, and of birds, and of fourfooted beasts, and of creeping things.

²⁴ Wherefore God gave them up to the desires of their heart, unto uncleanness, to dishonour their own bodies among themselves.

²⁵ Who changed the truth of God into a lie; and worshipped and served the creature rather than the Creator, who is blessed for ever. Amen.

²⁶ For this cause God delivered them up to shameful affections. For their women have changed the natural use into that use which is against nature.

²⁷ And, in like manner, the men also, leaving the natural use of the women, have burned in their lusts one towards another, men with men working that which is filthy, and receiving in themselves the recompense which was due to their error.

²⁸ And as they liked not to have God in their knowledge, God delivered them up to a reprobate sense, to do those things which are not convenient;

²⁹ Being filled with all iniquity, malice, fornication, avarice, wickedness, full of envy, murder, contention, deceit, malignity, whisperers,

³⁰ Detractors, hateful to God, contumelious, proud, haughty, inventors of evil things, disobedient to parents,

³¹ Foolish, dissolute, without affection, without fidelity, without mercy.

³² Who, having known the justice of God, did not understand that they who do such things, are worthy of death; and not only they that do them, but they also that consent to them that do them.