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Featured Article
Feb
27
Sterility and Fruitfulness
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“Blessed are the pure in heart, for they shall see God.”
If Jesus had not said it, I doubt most people in our culture would ever connect “purity” with “seeing God.” As we saw last time, a huge number of people in our culture, when the word “purity” is propounded to them in their simplicity, associate it with not seeing something: something icky, or salacious, or dirty.
Admittedly, we Christians sometimes help along this perception that “Purity=Don’t Touch” by wasting time fretting about things God doesn’t care the slightest bit about. The other day I heard a woman on the radio call a priest because a relative of hers said that going to see a card-tricks-and-rabbit-from-hat magic show would “open her” to the demonic (the good Father assured the caller this was rubbish).
There are Christians who fear spiritual contamination from yoga exercises that involve absolutely no invocation of pagan deities or non-Christian spiritual elements. According to them, mere adoption of a yoga posture is somehow going to “open you” to the power of fallen angels. Continue reading the article here…
Feb
27
Matthew 5: 17 - 19
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17 “Think not that I have come to abolish the law and the prophets; I have come not to abolish them but to fulfil them.
18 For truly, I say to you, till heaven and earth pass away, not an iota, not a dot, will pass from the law until all is accomplished.
19 Whoever then relaxes one of the least of these commandments and teaches men so, shall be called least in the kingdom of heaven; but he who does them and teaches them shall be called great in the kingdom of heaven.
Feb
27
Let us ask the question Pilate asked: What is truth? - but not as Pilate asked it. Hermann Dietzfelbinger has pointed out that what is most depressing about Pilate’s question is the fact that it is really not a question, but an answer. To him who claims to be Truth, Pilate says in effect: “Let’s be done with all this talk. After all, what is truth? We’ll do better to leep on concrete issues.” This is the form in which Pilate’s question is most frequently asked today. But now it must be addressed in earnest. How does it happen that to grow in truth means to grow in goodness; How does does it happen that it has value in itself and has no need to justify itself by its ends? That can be the case only if the value of truth resides in itself, if it exists in itself and has more being than all others; if it is itself the foundation on which I stand. If we ponder carefuly the nature of truth, we end by pondering the concept of God. In the long run, it is impossible for us to comprehend the nature and value of truth, on which depends, in turn, the value of mankind and of the world unless we learn to see therein the nature and value of the living God. That is why respect for truth is ultimately inseparable from what we call worship. Truth and cult are inextricably united - one cannot exist without the other, however often histroy may have separated them. The freedom for truth and the freedom of truth ultimately cannot exist without recognition and reverence for the divine. Freedom from utilitarianism can be grounded and can endure only when there is something over and above that which derives from the possessions and property of mankind, when there is the higher ownership and inalienable claim of the Godhead. Mankind’s growing in truth is, at the same time, a part of the world’s growing in truth; and when human beings grow in truth, they grow in goodness, and when they do, the world grows in goodness wherever they are.
From Interpretation-Kontempation-Aktion, pp. 9-10
Feb
27
It is true that God’s power triumphs over everything, but humble and suffering prayer prevails over God Himself.
– St. Padre Pio of Pietrelcina
Feb
26
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One of the genuinely hopeful developments in Catholic life in recent years has been the spread of Eucharistic adoration. Parishes across the country have begun to offer opportunities for people to meditate and pray before the Blessed Sacrament. In some places, Eucharistic adoration is a 24/7 program while elsewhere it takes place several days a week. It’s a great idea.
Or at least, quite a few of us think it is. But apparently not all. It may come as a shock to people who cherish Eucharistic adoration, but there are some who have reservations about the practice. It’s worth considering why.
Recently I read a magazine article by an articulate critic — the name hardly matters — who can reasonably be taken as representative of the rest. His point was simple and, simply on its own terms, impossible to quarrel with: The Mass is the most important act of Christian worship, and it’s wrong to let adoration of the Blessed Sacrament overshadow it.
That’s perfectly true. Just as it’s perfectly true that this overshadowing may sometimes have been a problem in the past and may sometimes be a problem even today.
Many years ago, I lived in a parish where it was the practice to distribute communion before the first morning Mass. That was done, I assume, to oblige early risers who needed to head off to work. The intention was good, but there was a danger of conveying the impression that “receiving communion” by itself was an adequate substitute for “going to Mass.”
But that was way back when. A few years ago, in response to something I’d written about the clergy shortage and the growing unavailability of Mass in some places, an intelligent layman whom I know made a remark that jarred me. What difference does it really make, he asked, as long as there’s a communion service? If you can receive the Blessed Sacrament, that’s all that really counts.
The only possible reply to this is, of course, that the heart of the Eucharistic celebration — the Mass — is Jesus’ covenant-forming action made present for our participation here and now. This is, or at least it should be, the absolute center of our Christian lives. In case of need, communion outside Mass is excellent. But it just isn’t comparable to participation in the Eucharistic celebration that includes receiving communion.
Eucharistic adoration shouldn’t be allowed to overshadow that. But just here is where critics of Eucharistic adoration tend to miss the point.
Adoring the Blessed Sacrament exposed on the altar is not an action separate and apart from participating in the Eucharist. On the contrary, it’s a way of continuing and extending that participation beyond the sacramental act itself. This is what Eucharistic adorers are in fact doing.
Participating in Mass and engaging in Eucharistic adoration, properly understood, are not in competition, much less in conflict. They are two aspects of the same profound reality. Pope Benedict XVI expresses that idea beautifully in his apostolic exhortation Sacramentum Caritatis (”The Sacrament of Charity”), published in March of last year.
“Eucharistic adoration,” he writes, “is simply the natural consequence of the Eucharistic celebration, which is itself the Church’s supreme act of adoration…. The act of adoration outside Mass prolongs and intensifies all that takes place during the liturgical celebration itself.”
And the Pope quotes from a talk he gave to the Roman Curia in 2005: “Only in adoration can a profound and genuine reception [of communion] mature” (Sacramentum Caritatis, 66). If you haven’t given it a try yet, it’s time that you do.
Feb
26
St. Thomas More
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When death comes, and we stand before God, no king can command Him, no authority can restrain Him, no riches can hire Him to wait past his appointed time even one monent of an hour. Therefore let us speak what we are bound to speak and do the deeds we are called to do. No empty time is allowed to any of us.
-St. Thomas More
Feb
26
Matthew 18:21-35
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21 Then Peter came up and said to him, “Lord, how often shall my brother sin against me, and I forgive him? As many as seven times?”
22 Jesus said to him, “I do not say to you seven times, but seventy times seven.
23 “Therefore the kingdom of heaven may be compared to a king who wished to settle accounts with his servants.
24 When he began the reckoning, one was brought to him who owed him ten thousand talents;
25 and as he could not pay, his lord ordered him to be sold, with his wife and children and all that he had, and payment to be made.
26 So the servant fell on his knees, imploring him, `Lord, have patience with me, and I will pay you everything.’
27 And out of pity for him the lord of that servant released him and forgave him the debt.
28 But that same servant, as he went out, came upon one of his fellow servants who owed him a hundred denarii; and seizing him by the throat he said, `Pay what you owe.’
29 So his fellow servant fell down and besought him, `Have patience with me, and I will pay you.’
30 He refused and went and put him in prison till he should pay the debt.
31 When his fellow servants saw what had taken place, they were greatly distressed, and they went and reported to their lord all that had taken place.
32 Then his lord summoned him and said to him, `You wicked servant! I forgave you all that debt because you besought me;
33 and should not you have had mercy on your fellow servant, as I had mercy on you?’
34 And in anger his lord delivered him to the jailers, till he should pay all his debt.
35 So also my heavenly Father will do to every one of you, if you do not forgive your brother from your heart.”
Feb
26
Creation is ordered to the Sabbath, which is the sign of the covenant between God and the human race. Creation is so structured that it terminates in a time for worship. Creation was made so that it terminates in a time for worship. Creation was made so that there would be a place for worship. It fulfills its purpose, it is in order, when it is constantly reoriented toward worship. Creation exists for the sake of worship: Operi Dei nihil praeponatur, Saint Benedict says in this rule: “Nothing is to take precedence over the service of God.” This is not an expression of exalted piety, but a pure and practical application to our own lives of the story of creation and its message. The genuine center, the force that moves and orders from within the rhythm of the stars and of our lives, is worship. Ultimately all peoples have come to know this; the creation stories of every culture affirm that the world exists for cult, for the glorification of god. This unity among the various cultures with regard to the deepest questions of the human race is something very precious.
In conversation with African and Asian bishops, especially during the synod of bishops, I have come again and again to the conclusion that the great traditions of all peoples are closely synonymous with those of the Bible. Preserved in them is a primitive knowledge of mankind that does not preclude belief in Christ. The danger for us today in our technical civilizations is that we have cut ourselves off from this primitive knowledge; that our misunderstanding of scientific technology and the arrogance of its practitioners prevent us from hearing the message of creation. The primitive knowledge that we hold in common is a signpost that links the great cultures. In the account of creation, the Sabbath is described as the day on which, in the freedom of worship, mankind shares God’s freedom, God’s rest, and so God’s peace. To keep the Sabbath means to keep the covenant. It means going back to the beginning, removing all the impurities our work has introduced into the world. It also means leading the way to a new world - to a world in which there will no longer be slaves and masters, but only the free children of God; to a world in which men and animals and earth will share like brothers and sisters in the peace of God and in his freedom.
By their No to the rhythm of freedom and leisure ordained for them by God, human beings have distanced themselves from their likeness to God and have trampled on the world. Therefore they had to be snatched away from their obstinate attachment to their own work; therefore God had to bring them back to their proper place by releasing them from the dominion of technology. Operi Dei nihil praeponatur - worship first, then freedom and the rest ordained by God. Thus and only thus can we men live.
From: Im Anfang schuf Gott, pp.28ff
Feb
25
A Different Take on Lent
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Lent is a time of introspection. We read Exodus and watch the Israelites grumble, even after the amazing things God had done for them (Ex 17:3-7). In them, we recognize ourselves. For many of us, then, Lent is time for the spiritual equivalent of New Year’s resolutions. We set aside time to work on ourselves for forty days so we 
don’t end up wandering around in the wilderness for 40 years. We do things to burn off the excess fat that’s weighing us down, try to improve our spiritual diet, and do some spiritual exercises to strengthen the muscles we call “virtues.”
But in the early days of the Church, Lent was not so much a time to focus inward. It was time for Catholics to focus outward. It was time not just for personal growth, but for growth of the Church.
In the days of the Early Church Fathers, did the whole Church fast, pray, and give alms for the forty days preceding Easter? Absolutely. But Catholics did this primarily for the sake of others rather than themselves. There were two groups of people that were the main beneficiaries of this prayer and penance: new Catholics to be baptized at Easter and lapsed Catholics to be readmitted to communion. These folks were praying and fasting during Lent to break the power of darkness in preparation for their crossing over the Jordan into the Promised Land through baptism and penance.
We ought to recover this ancient tradition and do penance for and with those who will enter or return to the Church at Easter. But there is something else that we should do. There are millions more who should be returning or entering. We need to tell them about Jesus. Continue reading the article here…
Feb
25
Going Deeper, Year by Year Appreciation for Mulieris Dignitatum Only Grows
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[Editor's note: As the Vatican congress described below indicates, Holy Mother Church earnestly desires Catholic women to give attention this year to unpacking the riches of this Catholic teaching. In celebration of the 20th anniversary of John Paul's Letter on the Dignity and Vocation of Women, Catholic Exchange is offering a ten week, online women's study that begins April 7th 2008. The online format provides great flexibility for participation and includes a certificate of completion for the women who wish to take this course to fulfill catechesis credits at the approval of their diocese or DRE's. The study has been approved by National Association of Catholic Chaplains for continuing education credits. Go here for registration.]
“If we had held a congress on Mulieris Dignitatem twenty years ago, it would have unfolded very differently.” Cardinal Rylko, President of the Pontifical Council, for the Laity made this statement at the outset of his final remarks, bringing to a close a three day International Congress which focused on John Paul II’s remarkable 1988 document “On the Dignity and Vocation of Women.”
Women in the conference hall, nourished throughout by a wealth of inspired presentations, nodded in agreement. They had enjoyed hearing the sublime truth of God’s creation of male and female considered from a variety of angles, through the lenses of anthropology, sociology, politics, theology, history, biology, philosophy and personal experience. Each dimension underscored the beautiful truth: “God created man in His own image, in the image of God He created him; male and female He created them” (Genesis 1:27).
While some could recognize the tremendous insights of Karol Wojtyla long ago, when he first offered his thoughts on the feminine vocation, most have needed the ensuing years to take them to heart, to pray over them, and to apply them to various fields of inquiry. The time has been well-spent. Continue reading the article here…
