Introduction to Spiritual Warfare - Part I

Author: Father John Bartunek, LC | Source: Catholic.net

Trials will always be there, what really matters is how we respond to them.

Question: I have been working on my prayer life consistently for a few years. During this time I have been on retreats and other similar activities. I have noticed a strange pattern: the conservative groups I have had contact with talk a lot about spiritual warfare, but the less traditionalist groups don’t. Until now, I haven’t paid much attention to the discrepancy. But lately I was wondering if maybe I should look into it – maybe understanding it better will help me grow spiritually?

Answer: It is so encouraging to hear from yet another blog reader who is committed to praying and growing in their prayer life. Keep it up! We are called to be salt and light in this world, and we can only do that by maintaining our flavor and keeping our lamp full of oil, and that means praying.

Before getting into the core of the issue you raise, I would like to comment on the terms “conservative” and “traditionalist.” In the context of your question, I think I know what you mean, but sometimes those terms (along with the term “liberal”) can cause more fuzziness than clarity. The same words are used for political and academic discussions, and so they carry a lot of baggage. When we bring them into our conversations about the Church or the spiritual life, we use them at our own risk – we simply don’t know if our listeners (readers) will think of the same reality as we are. In general, therefore, I have found it useful to be as specific as possible. For example, if I say, “my parish priest has a great respect for papal teaching and often explains it to us in his homilies,” I am being clear and precise. If I say, “our retreat director advised us to avoid using the Our Father and gave us some centering prayer techniques instead,” I am also being clear. Admittedly, this kind of language is more cumbersome and inconvenient than one-word labels, but in the end, exercising a little discipline here may benefit all of us in our conversations about Church issues. At least, I think so. But maybe this is just a pet peeve and I’m being too conservative…

As regards spiritual warfare, your instinct is right. The concept is at the heart of the Church’s identity, and so it is also at the heart of our efforts to grow in the spiritual life. Understanding it better will be a major help for every aspect of your Christian life.

Grappling with Spiritual Warfare

I am tempted to bombard you with Scripture quotations in order to clearly reveal that we, as followers of Christ, are by definition soldiers in an ongoing spiritual battle. But there are so many passages that I wouldn’t know where to stop. Instead, I will share one of my personal favorites from the documents of the Second Vatican Council. It’s from the Constitution on the Church in the Modern World, better known as Gaudium et Spes, paragraph #13:

Although he was made by God in a state of holiness, from the very onset of his history man abused his liberty, at the urging of the Evil One. Man set himself against God and sought to attain his goal apart from God. Although they knew God, they did not glorify Him as God, but their senseless minds were darkened and they served the creature rather than the Creator… Therefore man is split within himself. As a result, all of human life, whether individual or collective, shows itself to be a dramatic struggle between good and evil, between light and darkness. Indeed, man finds that by himself he is incapable of battling the assaults of evil successfully, so that everyone feels as though he is bound by chains. But the Lord Himself came to free and strengthen man, renewing him inwardly and casting out that “prince of this world” (John 12:31) who held him in the bondage of sin.

This “dramatic struggle between good and evil,” whose primary arena is every human heart, is what we mean by spiritual warfare. Every day, we are faced with decisions about how to use our time, talents, and treasure, about how to treat those around us, about how to respond to difficulties and opportunities. Our ability to make those decisions, those free choices, is what makes us human – squirrels don’t make free choices, they are driven purely by instinct. The quality of those choices determines who we are as human beings, both now and for all eternity. If we repeatedly choose what is good and right, we grow in our communion with the Author of all that is Good and Right, God. If we choose what is evil and self-centered, we distance ourselves from God. And since the very purpose of our existence is to live in communion with God, it is these choices, these free decisions that we make every day, in the most normal circumstances, that determine our everlasting destiny.

As a result, the forces of evil (the devil and his minions, the demons – these are fallen angels who exist in permanent rebellion against God) are interested in influencing those decisions. They want to lure us away from God, expanding their rebellion. They work their influence through temptation. At the same time, God and his servants (the angels and the saints) are working to strengthen us against temptation, so that we can overcome the attacks of evil. This is the normal state of affairs here on earth, and it will be so from now until our Lord comes again at the end of history.

An Imaginary Exercise

If there were a “Spiritual Warfare Daily News,” its headlines would differ wildly from the headlines of our newspapers. Earthquakes, forest fires, wars and rumors of wars, stock prices, sports scores, fashions – all these external realities that tend to monopolize our attention would only appear in the background of the main stories. Instead, headlines would say things like, “Plumber Endangers Soul by Overcharging Widow,” or “School Teacher Conquers Greed by Cancelling Credit Card,” or “Girl Opens Flood of Grace by Being Patient with Her Brother.”

From the point of view of spiritual warfare, which is the point of view of eternal life – God’s point of view, the circumstances of the world around us, however dramatic they may appear, are like the stage sets of a theatre play: what really matters is how the characters, you and I, respond to them, confront them, work with them, and carry out our life-mission (to know, love, and follow Christ and helps others do the same) within their parameters.

I would like to write more about this topic. But before I do, I would like to see how you and other readers respond to this post. Let me know what you think.

A novel about me? Wow! Thank you!

 

Ok, so it’s not really about me personally, but about the original Theophilos, the one Luke dedicated his Gospel and the Acts, by one of my favorite authors, the Canadian Michael O’Brien. Got it in the mail today! What’s this novel about?

Who was Theophilos? Scripture scholars do not know, making him a fit subject for Michael O’Brien’s vivid imagination. In this fictional narrative, Theophilos is the skeptical but beloved adoptive father of St. Luke. Challenged by the startling account of the “Christos” received in the chronicle from his beloved son Luke and concerned for the newly zealous young man’s fate, Theophilos, a Greek physician and an agnostic, embarks on a search for Luke to bring him home. He is gravely concerned about the deadly illusions Luke has succumbed to regarding the incredible stories surrounding Jesus of Nazareth, a man of contradictions who has caused so much controversy throughout the Roman Empire.

Thus begins a long journey that will take Theophilos deep into the war between nations and empires, truth and myth, good and evil, and into unexpected dimensions of his very self. His quest takes the reader into four ancient civilizations—the Greek, Roman, Jewish, and that of Christianity at its birth, where he meets those who knew this man that some believe is the Messiah.

Though Theophilos is a man of the past ages, he is as familiar to us as the men of our own times. Schooled in the empiricism of both medicine and philosophy, Theophilos is well suited to speak to our age in which seeing cannot be the basis for faith, but rather hearing the witness of those who have been touched by God and opening ourselves to the possibility of an encounter with the living Christ. This is a story about the mysterious interaction of faith and reason, the psychology of perception, and the power of love over death.

Needless to say, I’m looking forward to read it. I’ll get right into it as soon as I finish Archbishop Chaput’s Render unto Caesar on which I am half way through and Mario Vargas Llosa’s Sables y utopias which I will all review here in due time.

Vivificat now allied with Catholic.net

 

Well, though their interface in English is still imperfect, I was able to sign up Vivificat as an allied page of Catholic.Net today. Their Spanish interface was more developed and I had signed up Vivificat en Español a couple of years ago but now I’m glad I can do the same with this one. Now I get to display their graphic tile here but more importantly, I will be able to use their contents freely – duly sourced to them – and they get to use mine – also duly sourced. I’ve got to wait until they certify my site and get their tile but I expect no problems in that regard. I just hope they hurry it up.

This will become evident in the news few days as I continue this week’s emphasis on Spiritual Warfare. I’m looking forward to a fruitful alliance with Catholic.Net, Praised be Jesus Christ.

Everyday Spiritual Warfare

Author: Fr. Robert J. Carr | Source: Catholic Online

Do you ever think of yourself engaged in spiritual warfare? Often times those words bring up thoughts of exorcisms and heads turning around three hundred sixty degrees. However, in reality fighting temptation and living the gospel are themselves forms of spiritual warfare. Therefore, believe it or not we actually engage in this battle everyday. Further, do not forget that the prize is the most precious treasure we possess, human souls. Our own and those of others.

Are there rules of spiritual warfare? Sure there are, in fact St. Paul has a famous passage where he describes the tools to fight this battle. He reminds us in the sixth chapter of his letter to the Ephesians that our battle is not against human forces, but against principalities and powers the evil spirits in regions above.

This is an important distinction because whenever we are in battle, it is important to define our enemy. This is no less true in spiritual warfare. If we do not do this, then our response may appear to lead us to victory when, in fact, it leads us to defeat. This is because we fight the wrong enemy and if that is the desire of the forces of evil; they win.

There are, therefore, three steps in engaging in spiritual warfare that are important in order to be successful.

1) Define the enemy
2) Determine the desires of the enemy
3) Do the opposite

The first step is the most involved, the second and third are less so.

1) Define the enemy. The enemy can be blatant or subtle. The enemy could be the temptation to sin or could manifest itself in the person who tells you to reject Christ. In either case, the person or desire that wants you to act in contrary to Christ can define the enemy.

Parishioners at the Cathedral of the Holy Cross in Boston recognize those who harassed them with bull horns and other devices, as manifesting the forces of evil. They endured men holding bullhorns and screaming for them to not enter what they called “The House of Rape”. The demand of these protesters was that the parishioners reject the Cathedral and the Mass. Indeed, they once called for a boycott of all masses in the Archdiocese of Boston.

The enemy can also be defined by lies. When some one is trying to convince you that black is white and up is down and good is bad, you could be dealing with the forces of evil. Remember the Prince of Lies cannot tell the truth. Yet, the Prince of Lies will call those who tell the truth liars. That is another sign. When you hear someone telling blatant falsehoods as truths and calling those who point out the truth liars, you are probably dealing with the forces of evil.

There are other manifestations as well. Basically look for what force leads you away from Christ, usually with a smile, by the way.

2) Determine the desires of the enemy. If it is the tempter, the desire is to lead you into sin. If it is someone trying to lead you away from Christ, this desire will become obvious, if you are attentive to it.

Watch out for a desire common seen in our Church today; it is to get the people against each other. Again, looking at the crisis in the Church, look back and see how much work was put together to get the people against their bishops and priests. Look at how much effort was put into leading people to believe the Bishops had lost their moral voice. Further, look at how little effort was spent in the calling all Catholics closer to Christ through repentance. Do not think these actions were not manifestations of the forces of evil. The desire was to get people to reject their leaders.

Watch out as well for those forces trying to get priests and bishops, as well as married laity to reject their vows or even walk away from their vocations.

3) Once you have determined the desires of the enemy, do the opposite. If the tempter is leading you into sin, walk the other way. If you are dealing with those trying to prevent you from going to Church, go to Church. If they are trying to get you to reject your priests and bishops, support your priests and bishops. If it is to be proud, be humble. If it is to procrastinate on your prayers, begin to pray.

The reality of spiritual warfare is not something we should relegate to movies about possession. It is real and is literally as common as sin. Yet, the closer we walk to Christ, the more we can see the whiles of the evil one. We can then see what it wants and do the opposite.

A Prayer for Marriage

Another good spiritual warfare prayer from the folks at Camelot Warfare Library.

Let us pray:

Loving heavenly Father, I thank You for Your perfect plan for our marriage. I know that a marriage functioning in Your will and blessing is fulfilling and beautiful. In the name of the Lord Jesus Christ, I bring our marriage before You, that You might make it all You desire it to be. Please forgive me for my sins of failure in our marriage. [Confess specific and particular areas of failure.]

In the name of the Lord Jesus Christ, strengthened by the intercession of the Immaculate Virgin Mary, Mother of God, of Blessed Michael the Archangel, of the Blessed Apostles Peter and Paul, and all the Saints and Angels of Heaven, and powerful in the holy authority of His Name, tear down, O Lord, all of Satan’s strongholds designed to destroy our marriage. In the name of the Lord Jesus Christ, we ask Father that You help us to break all relationships between us that have been established by Satan and his wicked spirits. I will accept only the relationships established by You and the blessed Holy Spirit. I invite the Holy Spirit to enable me to relate to [spouse’s name] in a manner that will meet his needs. I will submit our conversation to You, that it may please You. I submit our physical relationship to You that it may enjoy Your blessing. I submit our love to You that You may cause it to grow and mature.

I desire to know and experience in marriage the fullness of Your perfect will. Open my eyes to see all areas where I am deceived. Open [spouse’s name] to see any of Satan’s deception upon him/her. Make our Union to be the Christ-centered and blessed relationship You have designed in Your perfect will. I ask this in the name of the Lord Jesus Christ with thanksgiving. Amen.

George Weigel puts Hans Küng in his rightful place

My congratulations to Mr. Weigel for this cogent exposé of Dr. Küng, this prima donna among dissident theologians in an open letter recently published at First Things. It was well-said and well-deserved. The sun set on Küng long ago and only his occasional eruptions keep him alive in the eyes of an uncritical media mesmerized by his irrational opinions. Bravo for Mr. Weigel. Here’s how it starts:

Dr. Küng:

A decade and a half ago, a former colleague of yours among the younger progressive theologians at Vatican II told me of a friendly warning he had given you at the beginning of the Council’s second session. As this distinguished biblical scholar and proponent of Christian-Jewish reconciliation remembered those heady days, you had taken to driving around Rome in a fire-engine red Mercedes convertible, which your friend presumed had been one fruit of the commercial success of your book,The Council: Reform and Reunion.

This automotive display struck your colleague as imprudent and unnecessarily self-advertising, given that some of your more adventurous opinions, and your talent for what would later be called the sound-bite, were already raising eyebrows and hackles in the Roman Curia. So, as the story was told me, your friend called you aside one day and said, using a French term you both understood, “Hans, you are becoming too evident.”

As the man who single-handedly invented a new global personality-type—the dissident theologian as international media star—you were not, I take it, overly distressed by your friend’s warning. In 1963, you were already determined to cut a singular path for yourself, and you were media-savvy enough to know that a world press obsessed with the man-bites-dog story of the dissenting priest-theologian would give you a megaphone for your views. You were, I take it, unhappy with the late John Paul II for trying to dismantle that story-line by removing your ecclesiastical mandate to teach as a professor of Catholic theology; your subsequent, snarling put-down of Karol Wojtyla’s alleged intellectual inferiority in one volume of your memoirs ranked, until recently, as the low-point of a polemical career in which you have become most evident as a man who can concede little intelligence, decency, or good will in his opponents.

I say “until recently,” however, because your April 16 open letter to the world’s bishops, which I first read in the Irish Times, set new standards for that distinctive form of hatred known as odium theologicum and for mean-spirited condemnation of an old friend who had, on his rise to the papacy, been generous to you while encouraging aspects of your current work.

Before we get to your assault on the integrity of Pope Benedict XVI, however, permit me to observe that your article makes it painfully clear that you have not been paying much attention to the matters on which you pronounce with an air of infallible self-assurance that would bring a blush to the cheek of Pius IX.

An excellent piece in defense of the Holy Father against the excesses of a bitter old man. Read it all here.

Video – John Michael Talbot: “Father, I put my life in your hands”

Hedge Prayer for Return of a Wayward Spouse

Folks, this is a prayer we all could use, because we all know such a “wayward” spouse. The prayer may be said by a husband, a wife, or any other third party. This is “defense of marriage” at its most fundamental level. Let’s draw a line by prayer through which evil can’t pass. Considering the general assault against marriage in our society, the first line of defense must be drawn at each and every marriage.

Hedge Prayer for Return of Wayward Spouse

[The Prayer of Hosea is one of the most powerful prayers in the arsenal of spiritual warfare -- the Hedge Prayer. Hosea had a wife who was committing adultery and running around on him. Hosea was convinced that he not divorce her but to pray for her return. This prayer is particularly useful in praying for a wayward spouse, child, or friend who has gone astray from the Faith and from God, has left to lead an improper life, and/or is estranged from the proper relationship they should have with you.

It should be noted, as it is with all prayer, the Hedge Prayer is not a magic bullet. There are no guarantees that the person prayed for will return. We must always remember that God has given his children the freedom to choose -- even the freedom to choose wrongly. No one, not even God, may force a person against their will to do anything. God, however, is a mighty persuader and although He will not intrude upon one's freedom to choose the course of one's own actions, He may provide the person with great incentive, motivation, and circumstances to help them decide to come back to the place they should be.

For she said, 'I will go after my lovers, who give me my bread and my water, my wool and my flax, my oil and my drink.' Therefore I will hedge up her way with thorns; and I will build a wall against her, so that she cannot find her paths. She shall pursue her lovers, but not overtake them; and she shall seek them, but shall not find them. Then she shall say, 'I will go and return to my first husband, for it was better with me then than now.' -- Hosea 2:5b-7]

Let us pray:

Trusting in the promise that whatever we ask the Father in Jesus’ name He will do, I now approach You Father with confidence in Our Lord’s words and in Your infinite power and love for me and for my [husband/wife, person's name] and with the intercession of the Blessed Virgin Mary, Mother of God, the Blessed Apostles Peter and Paul, Blessed Archangel Michael, the guardian angels of myself and [person's name] , with all the saints and angels of heaven, and Holy in the power of His blessed Name, as ask you Father to send forth Your Spirit to convict [person's name] and to allow him/her to see any and all wrongs that he has done and how they offend Your infinite goodness.

Father I ask in sorrow, knowing that You do not intrude upon free will, but that You can give Divine Influence like you did with Hosea’s wife, that You send a hedge of thorns and wall around [person's name] so that he/she cannot find the paths that lead him/her away from me and our marriage, and though he/she shall pursue his/her [i.e. lovers, lifestyle, sinful ways, etc.] , he/she will not [i.e. overtake them, practice improper lifestyles, engage in sin, etc.] ; though he/she shall seek [i.e. lovers, improper lifestyle, sin, etc.] , he/she shall not find [i.e. them, desired lifestyle, the sin that draws him, etc.] ; that no matter what path or what [i.e. lover, lifestyle, sin, etc.] he/she seeks he/she shall not find satisfaction or happiness until he/she returns to me, his/her wife/husband where he/she may then be taught by Your Holy Spirit the true meaning of marriage and sexuality and to be a good and loving wife/husband, and to know the ways of righteousness and true womanhood/manhood.

Father, I am powerless against these spiritual forces and recognize my utter dependence on You and Your power. Look with mercy upon me and upon my wife/husband. Do not look upon our sins, O Lord; rather, look at the sufferings of your Beloved Son and see the Victim who’s bitter passion and death has reconciled us to You. By the victory of the cross, protect us from all evil and rebuke any evil spirits who are attacking or influencing us in any way. Send them back to Hell and place a wall of protection around this marriage. Send your Holy Angels to watch over us and protect us.

Father, all of these things I ask in the most holy name of Jesus Christ, Your Son. Thank you, Father, for hearing my prayer. I love You, I worship You, I thank You and I trust in You. Amen.

Source: Camelot Warfare Library

Videos: “The Last Anchorite” Parts 1 and 2

 

 

Differences between Orthodox, and Catholics, (and Protestants) as Explained to a Muslim – Part III – The End

Continued from Part II.

Greetings Nasreen and all. I must confess that I am dissatisfied with Part II. It came out too long and perhaps too complicated, and I didn’t get to the point until the very end after several paragraphs of background. I myself wanted to display some of the back-story to make the answers more understandable. I hope that I didn’t throw you off.

I’m going to make it up to you by writing a shorter conclusion to this series. Every paragraph should contain a little bit of the answer you’re seeking about the general differences between the Orthodox, Catholics, and Protestants. Entire books have been written about this, so my answer will have to be a summary answer. Here we go.

Most Christians hold to core beliefs that are often expressed by means of two creeds: the Apostles’ Creed, and the Nicene Creed, particularly those referring to the nature of God and of God in Jesus Christ, and the redemptive life, death, resurrection and ascension of Jesus. The beliefs held in common by most also include the existence of a Church and a final Messianic manifestation at the end of time, in which God in Christ will judge all the living and the dead and a new creation take place, free from evil, sin, pain, and death. Within the manifold manifestations of Christianity there are a few that would deny or attenuate these core beliefs, but these are minor denominations, sects, and even cults. These denominations, cults, and sects stand outside the confines of historical Christianity and their historical contribution to understanding and living a Christian life has been marginal at best.

Protestantism, in general terms, is a movement that holds, among other things, that the Bible – the “Book” which is rather a small library or collection of books – composed of the Hebrew Holy Books and the New Testament written in Greek, is the sole rule of faith, morals, and discipline for the entire Church. As such, the Protestant forefathers “protested” against what they saw as the Catholic Church “pretension” of being the sole authoritative interpreter of the Bible. Protestant leaders, however, have never solved the “interpretation problem” effectively, because doing so would require them to formulate hermeneutical approaches that would be, by definition, outside of the Bible. As a consequence, Protestantism has become a fertile ground for division on grounds of different understandings of the Bible. According to the World Christian Encyclopedia, there are "over 33,000 denominations in 238 countries," having increased in number from 8,196 in 1970. Every year there is a net increase of around 270 to 300 denominations. In a sense, the existence of over 33,000 denominations could be equated to at least 33,000 ways of interpreting the Bible. These differences in biblical interpretation triggers the divisions we see in Protestantism today.

Orthodox (including the Oriental Orthodox such as the previously mentioned churches in Egypt and Armenia) and Catholic Christians beg to differ from the Protestants. We posit the existence of a “hermeneutical key” handed down in the Church to everyone, by means of an “apostolic succession” of bishops from the time of the Apostles of Jesus to date. In fact, more than a “key,” what has been handed down is the revelatory “continuum” from which the Scriptures themselves sprung. This key was, and continues to be, presented in the celebration of the Mass, the Divine Liturgy, which are the principal worship celebrations of these communities. We hold also to the interpretations of Scripture binding upon the whole Church formulated when all the bishops of the Church meet in Ecumenical Councils. These are the highest expressions of the faith of the Church and all together are called Tradition. This Tradition of the Church is similar to how Muslims conceptualize hadith (الحديث), and Sunna (سنة). We say that Christian Tradition is, in a way, the hadith and sunna of the Apostles as handed down in our liturgy, sacraments, and prayer and as declared in the Ecumenical Councils of the Church. Protestants either reject this notion of Tradition or give it a very secondary importance. Yet, they constantly have to reinvent a proprietary notion of Tradition, however stunted, every time they form a new denomination!

Despite the allegiance to Tradition we Catholics and Orthodox share, we differ in one very important respect: We Catholics consider the Bishop of Rome, the Pope, as the unique Successor of Peter, Jesus’ principal apostle, who shares in his power to rule and shepherd the entire Church in a line of unbroken succession starting with Peter and leading to today’s Pope, Benedict XVI, who is an immediate Successor to Peter as “supreme pastor”. Communion with the Pope is important, we say, because only through him intercommunion between the bishops and therefore, between the Churches takes place. We say too that the Pope’s unique role derives from the unique role that Our Lord himself granted to Peter personally and to his successors in the guidance and governance of the Church (Matthew 16:17-21, or here in Arabic).

Orthodox will say that Catholics misunderstand or misconstrue the meaning of the commission that Christ gave to Peter as a power given to one single individual when, in fact, it is a power shared by all the Bishops of the Church as successors of all the Apostles, including Peter. This disagreement lies at the root of our division, because the Orthodox will not accept any theological or disciplinary ruling or development – and there have been many – having its sole source in the Pope of Rome, particularly since the formal start of our division, usually dated to the year 1054 AD, and even earlier in the case of the Oriental Orthodox. Both sides have made important appeals to the Tradition held in common by both Catholics and Orthodox to justify their positions regarding the existence, scope, powers and prerogatives of a “’Petrine” or “Papal” office in the Church. The matter has remained under intense discussion for almost 1,000 years, accreting along the way a history of mutual distrust, sometimes actual hatred, misunderstanding, and, sadly, armed conflict. For Protestants who hold to the Bible as the sole rule of faith and discipline of the Church, the normative character of Tradition and of an ecclesiastical, hierarchy in historical succession to the Apostles as proposed by Catholics and Orthodox constitute an extra biblical development and therefore, of secondary religious importance. But Protestants will readily agree with the Orthodox that no single man may be considered a “universal pastor” of the Church, as Catholic Christians hold.

And in much summarized paragraphs I end my presentation to you about the differences between Orthodox, Catholic, and Protestant Christians. I hope it all made sense to you. Feel free to ask me any questions. This post finishes the series. Assalaamu aleikum (السلام عليكم), Nasreen.

- Read Part II of this series.
- Read Part I of this series.

We Need Christ

Fr. Nicolas Schwizer

Our God is a God of life and history. He is a God who speaks to us through circumstances and events. Everything which occurs is always “in code.” It is something which God wants to teach us. The Christian should always respond to the question: What does God want to tell me with what is happening or with what I am experiencing?

It is a painful experience to discover what man is: a being in which greatness and misery are mixed…..the ability for good and bad…..to live in truth or lies…..to love and to hate…..to erect and to destroy. We are capable of the best and of the worst.

The situation we are living in the world today is also a painful experience. We confirm in our own flesh and blood what we are capable of. We confirm the limits of our human possibilities. We feel the frailty of the purely human solutions. We see how plans are made, leadership is changed, and nevertheless we cannot get out of the swamp.

More than ever, we feel the need for Someone who can save us. We feel the need for a new light and a new strength. They definitely come from beyond, from God.

“If you do not eat the flesh of the Son of Man and do not drink his blood, you have no life in you.” The bread we need, the only one which can give is life, is the Living Bread which has “come down from Heaven.” It is Christ himself, it is the Man-God. Only God can give us the light and the strength to build a great nation of brothers and sisters where there is work, respect, love and joy.

The presence of Christ, Son of God, in the Eucharist, is an awesome mystery. We only have access to Him according to the measure of our faith. The efficacy of the Eucharistic Bread we receive depends on the measure of faith with which we receive it. That Bread which we eat always transforms us more into the image of Christ: we receive His sentiments and attitudes, He makes us participate, mysteriously but truly, in the Divine Life.

“He who eats my flesh and drinks my blood, abides in me and I in him.” This is the mystery of the new Christian man. It is about a divinized man who lives in Christ and Christ lives in him. Communion unites us personally with Jesus. Our soul and our body are closely united with Him. In each Eucharist, He wants to come down anew to earth and become incarnate in each one of us. Thus we become, flesh of his flesh and blood of his blood.

In Christ we are children of God our Heavenly Father and thus we are all brothers and sisters. The Eucharistic Bread is the bread of unity and brotherliness. Therefore, Father Joseph Kentenich, Founder of the Apostolic Schoenstatt Movement, says in a personal prayer to Jesus: “You are a clear source of peace, the bond which unites all peoples, the power which conquers all disagreements, the light which brings warmth and clarity.”

Great remedies for great ills. What do the present circumstances show us today? They show us the relativity of all solutions and human systems if they do not support themselves, if they are not nourished by the Bread of Life. In addition, they show us that difficulties are tasks. We must seek with new zeal, to the ultimate consequences, that “source of peace,” that “bond,” that “power,” and that “light” which comes from above….. which comes from Christ.

Dear brothers and sisters, in each Eucharist, Christ invites us to join ourselves to Him, to identify with Him so that in that way His Will can become our will…..so that His intelligence and His affectations may imbibe us…..until some day we can say with St. Paul: “It is no longer I who lives, it is Christ who lives in me.”

Questions for reflection

1. Are difficulties tasks for me?

2. Am I discouraged by the weight of the difficulties?

3. Am I conscious of the power of the Eucharist?

Psychiatrist Validates Cardinal Bertone’s Link Between Homosexuality and Clerical Sexual Abuse

Folks, this according to the Catholic News Agency:

Cardinal Bertone correct in linking clerical sex abuse and homosexuality, says psychiatrist

West Conshohocken, Pa., Apr 16, 2010 / 04:38 pm (CNA/EWTN News).- Following Cardinal Tarcisio Bertone’s comments in Chile about a link existing between homosexuality and pedophilia in cases of clerical sexual abuse, both Church officials and secular figures clarified his statement. But Dr. Richard Fitzgibbons, a psychiatrist with experience treating sexually abusive priests, told CNA that the cardinal's statement is accurate.

At a press conference last Monday evening at the Pontifical Seminary of Santiago, Chile, the Vatican Secretary of State Cardinal Tarcisio Bertone said, “Many psychologists and psychiatrists have shown that there is no link between celibacy and pedophilia.” Instead, they have found a “relationship between homosexuality and pedophilia,” he added.

Many gay rights organizations reacted vehemently to Cardinal Bertone’s statement, leading Fr. Federico Lombardi, director of the Vatican Press office, to assert that “it obviously refers to the problem of abuse by priests and not in the population in general."

A statement from the French Foreign Ministry calling the linkage “unacceptable” was followed by a statement by Fr. Marcus Stock, the General Secretary of the Catholic Bishops’ Conference of England and Wales. “To the best of my knowledge, there is no empirical data which concludes that sexual orientation is connected to child sexual abuse,” he said.

“The consensus among researchers is that the sexual abuse of children is not a question of sexual ‘orientation,’ whether heterosexual or homosexual, but of a disordered attraction or ‘fixation,’” Fr. Stock added.

However, a U.S. psychiatrist with experience in treating priests with pedophilia disagrees that there is no link between homosexuality and sexual abuse of children. “Cardinal Bertone's comments are supported completely by the John Jay study report and by clinical experience,” Dr. Richard Fitzgibbons told CNA. “In fact, every priest whom I treated who was involved with children sexually had previously been involved in adult homosexual relationships.”

Fitzgibbons, who has been the director of Comprehensive Counseling Center in West Conshohocken, Penn. since 1988, has worked extensively with individuals suffering from same sex attraction (SSA) and priests accused of pedophilia. He also presently serves as a consultant to the Congregation for the Clergy at the Holy See.

In his 2002 “Letter to Catholic Bishops,” Fitzgibbons identified priests prone to sexual abuse as having suffered “profound emotional pain” during childhood due to loneliness, problems in their relationships with their fathers, rejection by their peers, lack of male confidence, and poor self image or body image. Fitzgibbons said that these experiences lead priests especially to direct their sadness and anger towards the Church, her teachings on sexual morality, and the Magisterium.

He also noted that priests who have engaged in sexual misconduct with minors suffer from a “denial of sin in their lives.” “They consistently refused to examine their consciences, to accept the Church's teachings on moral issues as a guide for their personal actions, or regularly avail themselves of the sacrament of reconciliation. These priests either refused to seek spiritual direction or choose (sic) a spiritual director or confessor who openly rebelled against Church teachings on sexuality,” the letter said.

When asked what sort of new information has become available since the publication of the letter, Fitzgibbons put an emphasis on narcissism. “This epidemic personality weakness in the west predisposes individuals to excessive anger, the worship of self, rebelliousness against God and His Church particularly in regard to sexual morality and sexual acting-out,” he said.

The psychiatrist also reviewed the findings of the John Jay researchers, who reported that 81percent of the victims of clerical sexual abuse were male of those makes who were abused, 51 percent of whom were age 11-14, 27 percent were aged 15-17, 16 percent between 8-10, and 6 percent were under 7 years of age, emphasized Fitzgibbons.

For priests who do suffer from SSA, “I would recommend that they become more knowledgeable about the emotional origins and healing of same-sex attractions, as well as the serious medical and psychiatric illnesses associated with homosexuality,” advised Fitzgibbons. “We have observed many priests grow in holiness and in happiness in their ministry as a result of the healing of their childhood and adolescent male insecurity, loneliness and anger and, subsequently, their same-sex attractions.”

Because of the link between homosexuality and clerical sexual abuse mentioned by Cardinal Bertone, men with same sex attraction have a solemn responsibility to seek help and to protect the Church from further shame and sorrow, said Fitzgibbons.

Commentary. Cardinal Bertone’s comments ignited the rage of homosexualist groups worldwide but you know what, the link between homosexuality, priests, and sexual abuse is undeniable. The John Jay research’s findings are particularly sobering: 81percent of the victims of clerical sexual abuse were male 51 percent of whom were age 11-14, 27 percent were aged 15-17, 16 percent between 8-10, and 6 percent were under 7 years of age. The homosexual preference of the abusing priests is clear.

The Homiletics and Pastoral Review published an extensive report, entitled Child Molestation by homosexuals and heterosexuals as far back as 2005 detailing the data. The authors, Brian W. Clowes and David L. Sonnier, observed that

The situation has become so charged that anyone who even suggests that there may be a connection between homosexuality and pedophilia is instantly and reflexively labeled a “homophobe” and a “gay basher.” The powerful homosexual lobby reacts instinctively to negative publicity and information by, as researcher Laird Wilcox calls it, “ritually defaming” those who dare raise their voices. Organized homosexual groups first attempt to completely ignore the evidence, or, if it simply cannot be ignored, they smear and discredit those who produced it.

That was 5 years ago but like it happens all to often in this controversy, the mainstream media, the self-appointed cultural elites, and their wealthy patrons have been very successful in stopping this sorry aspect underlying the crisis from coming fully into the limelight. It has taken the persistence of the Catholic League’s Bill Donohue and the courage of Cardinal Bertone’s to bring to light forcefully a truth that refuses to go away.

- Read Child Molestation by homosexuals and heterosexuals

Third Sunday of Easter

These are today’s Holy Mass readings:

• First Reading: Acts 5:27-32, 40-41
• Psalm: Psalm 30:2, 4-6; 11-13
• Second Reading: Revelation 5:11-14
• Gospel: John 21:1-19

Differences Between Orthodox and Catholics As Explained to a Muslim – Part II

Continued from Part I

Greetings, Nasreen and all. In this post I will discuss the following issues:

1. What are the differences between Orthodox churches in Georgia, Moldova, Armenia and Egypt?

2. Are these differences enough to stop members of one church from praying in the other?

3. Can a Christian pray to God anywhere, at any time?

Without knowing the exact particulars of the situation you faced, Nasreem, my answers will have to be very general. We also need to understand the differences between the Orthodox Churches in Moldova and Georgia on one side, and Armenia and Egypt on the other, because there are some differences despite external similarities in architecture, prayer, and worship modes.

The predominant Orthodox Churches in Moldova and Georgia are tied by discipline and customs to the “mother church” of Orthodoxy centered in Constantinople, today’s Istanbul, in Turkey. Greek-speaking missionaries from the Orthodox Church, also known as the “Eastern Orthodox Church”, spread the Gospel to other peoples in central and eastern Europe into what today is Moldova on into Russia and the Caucasus. This Orthodox Church considers as binding the first seven “ecumenical” or “general” councils of the early Church. These councils were called by imperial authority and almost invariably led by representatives of the Pope of Rome, more often to settle normative teaching regarding the Person, Nature, and the work of salvation realized in Jesus Christ, as well as the implications of his mission as “the Man-God.” These councils also created and unified a tradition of church (canon) law that became binding on the Church throughout the Empire.

As it was to be expected and for a variety of reasons, not every representative of each particular church agreed with the theological agreements forged by these councils. Some of them seem to have had reasons of some weight that were “lost in translation”.

For example, the the Armenian Orthodox Church is the world's oldest National Church and is one of the most ancient Christian communities. Armenia was the first country to adopt Christianity as its official religion in 301 AD, in establishing this church. The Armenian Apostolic Church traces its origins to the missions of Apostles Bartholomew and Thaddeus in the 1st century. Historically, the Armenian Church has been referred to as “monophysite” by both Roman Catholic and Eastern Orthodox theologians because it (as well as all Oriental Orthodox Churches) rejected the decisions of the Council of Chalcedon (one of the first seven councils accepted by both the mainstream Eastern Orthodox and Catholic Churches), which condemned the belief of one incarnate nature of Christ (monophysis). The Armenian Church officially severed ties with Rome and Constantinople in 554, during the second Council of Dvin where the dyophysite formula of the Council of Chalcedon was rejected due to its acceptance by Nestorians. (Source)

This “monophysitism” is a theoretical answer to two questions that vexed the churches during those early centuries: if Christ is God, in what sense is he human? And the related question: if Christ is human, in what sense is he God? Regional and then general councils were summoned to answer these questions and formulate common expressions of faith that would bind the whole Church. Those who favored “monophysitism” posited that Christ’s humanity was “swallowed” by his divinity so much so that it would be inappropriate to refer to Jesus as “True God” and “True Man” particularly after His resurrection and ascension. The consensus of the bishops at the Council of Chalcedon disagreed. Armenia went her own way becoming the first of a group of churches of the aforementioned Oriental Orthodox Churches.

However, the Armenian Orthodox Church argues that this is an incorrect description of its position, as it considers Monophysitism…a heresy and only disagrees with the formula defined by the Council of Chalcedon. The Armenian Church instead adheres to the doctrine defined by Cyril of Alexandria, considered as a saint by the Chalcedonian Churches as well, who described Christ as being of one incarnate nature, where both divine and human nature are united (miaphysis). To distinguish this from Eutychian and other versions of Monophysitism this position is called miaphysitism. Whereas the prefix "mono" refers to a singular one, the prefix "mia" refers to a compound one. (Source)

Fortunately, in recent times both Chalcedonian and anti-Chalcedonian churches have developed a deeper understanding for each other's positions, recognizing their substantial agreement while maintaining their respective theological language. Hence, the "Monophysite" label is avoided when describing the Oriental Orthodox belief of the Armenian Church regarding the Nature of Christ. (Source)

It is also notable that the Georgian Orthodox Church was once a part of the Armenian Church, but split from it to become part of the mainstream Orthodox Church. The Armenian Orthodox Church responded by “excommunicating” the Georgian Church. (Source). An “excommunication” is a formal disciplinary measure that limits or forbids a member, or a number of members of a church, from fully participating in the worship, sacramental life, and government of the church issuing the excommunication. It is a public recognition that there has been a public, mutual dissent between in the stated beliefs regarding central matters of Christian doctrine and church discipline. An excommunication is a public recognition that a common faith or a willingness to submit to a common authority is no more.

The Coptic Orthodox Church of Alexandria, in Egypt, is another Oriental Orthodox Church. As far as I know, they hold a common faith with the Armenian Church and therefore, they are “in communion.” An Armenian Christian can participate fully of the worship life of a Coptic Church and a Coptic Christian can participate fully in the life of an Armenian Church, the only difference between then been language and culture – and those can be tough to overcome in that region of the world.

But this all explains why Georgian and Moldavian Orthodox Christians prefer not to pray in Armenian or Coptic temples and vice versa, because they feel they don’t share a common Christian faith as expressed in their official creeds or confessions of faith. The language and cultural differences may also drive the Copts and the Armenians to worship separately although they also share common Christian beliefs. They probably prefer to worship with their own people in a language they can understand.

Nasreem, this all might strike you as a quarrel about words and obscure concepts and if you think so, I would tend to agree with you. Let’s say that it is, that differences in languages, cultures, and outlooks created differences where there were none and that afterwards, human pride and sin took over. Yes, I would probably agree.

But even if I grant that, I also recognize that before we all worship and pray together again as One Church, reconciliation needs to take place. Jesus said:

22 But I tell you that anyone who is angry with his brother[a]will be subject to judgment. Again, anyone who says to his brother, 'Raca,[b]' is answerable to the Sanhedrin. But anyone who says, 'You fool!' will be in danger of the fire of hell.

23 "Therefore, if you are offering your gift at the altar and there remember that your brother has something against you, 24 leave your gift there in front of the altar. First go and be reconciled to your brother; then come and offer your gift. (Matthew 5:22-24)

Or:

22 أَمَّا أَنَا فَأَقُولُ لَكُمْ: كُلُّ مَنْ هُوَ غَاضِبٌ عَلَى أَخِيهِ، يَسْتَحِقُّ الْمُحَاكَمَةَ؛ وَمَنْ يَقُولُ لأَخِيهِ: يَاتَافِهُ! يَسْتَحِقُّ الْمُثُولَ أَمَامَ الْمَجْلِسِ الأَعْلَى؛ وَمَنْ يَقُولُ: يَاأَحْمَقُ! يَسْتَحِقُّ نَارَ جَهَنَّمَ!

23 فَإِذَا جِئْتَ بِتَقْدِمَتِكَ إِلَى الْمَذْبَحِ، وَهُنَاكَ تَذَكَّرْتَ أَنَّ لأَخِيكَ شَيْئاً عَلَيْكَ،

24 فَاتْرُكْ تَقْدِمَتَكَ أَمَامَ الْمَذْبَحِ، وَاذْهَبْ أَوَّلاً وَصَالِحْ أَخَاكَ، ثُمَّ ارْجِعْ وَقَدِّمْ تَقْدِمَتَكَ.

Reconciliation and mutual forgiveness must precede our worship together; otherwise, our unity would be based on a lie.

Finally, there’s the question as to where a Christian can pray. In his reply to the Samaritan woman, Jesus said:

19 "Sir," the woman said, "I can see that you are a prophet. 20 Our fathers worshiped on this mountain, but you Jews claim that the place where we must worship is in Jerusalem."

21 Jesus declared, "Believe me, woman, a time is coming when you will worship the Father neither on this mountain nor in Jerusalem. 22 You Samaritans worship what you do not know; we worship what we do know, for salvation is from the Jews. 23 Yet a time is coming and has now come when the true worshipers will worship the Father in spirit and truth, for they are the kind of worshipers the Father seeks. 24 God is spirit, and his worshipers must worship in spirit and in truth." (John 4:19-24)

Or:

19 فَقَالَتْ لَهُ الْمَرْأَةُ: «يَاسَيِّدُ، أَرَى أَنَّكَ نَبِيٌّ.

20 آبَاؤُنَا عَبَدُوا اللهَ فِي هَذَا الْجَبَلِ، وَأَنْتُمُ الْيَهُودَ تُصِرُّونَ عَلَى أَنَّ أُورُشَلِيمَ يَجِبُ أَنْ تَكُونَ الْمَرْكَزَ الْوَحِيدَ لِلْعِبَادَةِ».

21 فَأَجَابَهَا يَسُوعُ: «صَدِّقِينِي يَاامْرَأَةُ، سَتَأْتِي السَّاعَةُ الَّتِي فِيهَا تَعْبُدُونَ الآبَ لاَ فِي هَذَا الْجَبَلِ وَلاَ فِي أُورُشَلِيمَ.

22 أَنْتُمْ تَعْبُدُونَ مَا تَجْهَلُونَ، وَنَحْنُ نَعْبُدُ مَا نَعْلَمُ، لأَنَّ الْخَلاصَ هُوَ مِنْ عِنْدِ الْيَهُودِ.

23 فَسَتَأْتِي سَاعَةٌ، لاَ بَلْ هِيَ الآنَ، حِينَ يَعْبُدُ الْعَابِدُونَ الصَّادِقُونَ الآبَ بِالرُّوحِ وَبِالْحَقِّ. لأَنَّ الآبَ يَبْتَغِي مِثْلَ هؤُلاَءِ الْعَابِدِينَ.

24 اللهُ رُوحٌ، فَلِذلِكَ لاَبُدَّ لِعَابِدِيهِ مِنْ أَنْ يَعْبُدُوهُ بِالرُّوحِ وَبِالْحَقِّ».

I think that verses 21 and 23 are important: those who worship the Father “in Spirit and Truth” do not need a temple to pray. They can pray wherever, however, and whenever they want to.

Christians do like to hold their corporate prayers in temples just like Muslims like to offer their corporate prayers in mosques. But nothing stops a Christian to pray anywhere, even the corporate prayers of the church. I know because I do.

Nasreen, I hope these answered the first part of your questions.

Continue on to final Part III

John 3:16

Folks, the Gospel reading for today's Mass was most comforting:

16 For God so loved the world that he gave his only Son, that whoever believes in him should not perish but have eternal life.

17 For God sent the Son into the world, not to condemn the world, but that the world might be saved through him.

18 He who believes in him is not condemned; he who does not believe is condemned already, because he has not believed in the name of the only Son of God.

19 And this is the judgment, that the light has come into the world, and men loved darkness rather than light, because their deeds were evil.

20 For every one who does evil hates the light, and does not come to the light, lest his deeds should be exposed.

21 But he who does what is true comes to the light, that it may be clearly seen that his deeds have been wrought in God. (John 3:16-21)

My family is undergoing a tough test. Please pray that all us believe fully in the Son so that we don't perish, but have eternal life.

Differences Between Orthodox and Catholics As Explained to a Muslim

Introduction to the Subject and Main Themes

Folks, as always, the highpoint of the missionary endeavor in these humble pages is when I get e-mails from readers who make me think and reply prayerfully and thoughtfully. I derive great joy when I do this because I know that the answer will help not only the reader in question, but also all the readers of this blog.

Due to the extent and nature of the questions in the e-mail, this will probably be a multipart post. I hope you enjoy it and feel free to participate at any time by leaving your comments. This is the original e-mail from “Nasreen”:

I am a Muslim from Pakistan and a student of Demography in Egypt.

Here I met some colleagues from Georgia, Moldova, and Armenia and some from Egypt also. Here, for the first time I discovered that there are some serious differences among different branches of Christianity, as one of my colleagues entered in one of the churches and said this is not my church. In my country I cannot enter in a catholic church, and if I want to enter, I need permission from the father of "my Church'. I said to her that God is the same everywhere so can pray in this church also, but she said no she cannot.

Being a Muslim I can pray anywhere: at home, at office, at school, indoor or outdoor, by roadside, in a park, in my mosque, in any other sect's mosque as Allah is present everywhere and He listens from everywhere and anytime(5 times is compulsory besides that one can consult Allah whenever one needs to). So if a Christian believes in God, He will remain same God in every church.

Pray is a matter of connection between human and God. One can connect to God from any place. And I think he/she can offer his/her prayers in any of the churches. If God's image is painted differently in a church, does it mean that He has also changed, and he will not listen to your prayers from this church.

(Please dont take me wrong, I respect all religions, I don’t mean to insult yours but it is very surprising for me.)

Earlier I knew that there are Catholics, Protestants and Orthodox, but I did not know that they are so different that they can not enter in each others' church. Also I found that there is Armenian Church, there is Coptic Church (only found in Egypt)that are different from these three (maybe I am wrong in this classification as none of us are very good in English and some time cannot explain fully what we mean to say).

It is very surprising and interesting for me, so I searched on Google and found your article on 12 differences between Catholic and Orthodox.

But I could not understand it fully. Partially because English is not my first language and partially because I do not have the background knowledge that a Christian would have.

I would like to know more about how they are different from one another. But in the easiest language.

I do not mean to argue, but want to know just for my curiosity and thirst for knowledge.

Nasreen – I’m going to take the liberty of call you by your first name, no disrespect intended, and you may also call me by my first name, Theo – I see two principal general questions on your letter.

Your ask very good questions. Your first question is in itself threefold: it is a question about the differences between churches in Georgia, Moldova, Armenia and Egypt; it is also a question about the belief among members of these churches that they can’t pray in churches belonging to other nationalities. Finally, it is a question about the propriety of praying to God in any place.

Your second general question has to do with the origin and nature of divisions in Christianity, and why is it that we seem to have a large Church (Catholic), a number of national Churches (Orthodox, mostly, like those in Moldova and Georgia, or “Oriental Orthodox” like the one in Egypt) and a broad movement (Protestantism) divided into multiplicity of denominations, churches, sects, and cults.

The answer to the question “why is Christianity divided?” has an easy overall answer: sin and human weakness. Although we all know and accept that answer, for members of the Catholic, Orthodox, etc., the other secondary differences are important enough that we are unable to break bread and drink from the chalice together – in the Mass, the Divine Liturgy, or “The Lord’s Supper,” the churches’ highest act of worship – until these differences are resolved and the divisions healed. We need to reconcile ourselves before we worship again together.

The second general question then is one that will take longer to explain because it touches upon the teachings that the different churches have about the nature of Revelation, of God, the saving work of Jesus Christ, communion between Christians, our call to service, and the role of human authority. Some of these will be difficult for Christians to grasp fully, so I expect that it’ll be even more difficult for a Muslim to grasp.

I also think that the Muslim world also presents many interesting parallels with Christianity, and that many of these parallels can be used as analogues to the Christian world. The division between Sunni and Shi’a Islam, and also between Islam’s different schools, like the Ishmaili, Wahabi, and Sufi comes to mind. In my explanations to you I will draw on these similarities between Christian and Islamic sectarianism to frame my answers, and if I can frame a Christian theological answer in Islamic terms I will also do so.

My answers are going to take a little bit of time to formulate. I've never "translated" the differences between Catholics, Orthodox, and Protestants to a Muslim before! But I think it’ll be fun and that we will all learn a lot in the process.

I will start by answering your first general question, the one about the differences between churches in Georgia, Moldova, Armenia and Egypt; about the belief among members of these churches that they can’t pray in churches belonging to other nationalities, and about the propriety of praying to God in any place at any time. I will do this on the next post, which I will complete later in the week.

Continue on to Part II

Something's on the burner...

Folks, I'm preparing what will most likely be a multi-part post, tentatively entitled Differences Between Orthodox and Catholics As Explained to a Muslim. It is a reply to an e-mail directed to me by a reader from Egypt. Forgive me if there hasn't been any recent activity. I assure you there will be. ;-)

Get ready to participate in the ensuing discussion, please!

Today's Divine Mercy Sunday

Among all of the elements of devotion to The Divine Mercy requested by our Lord through Sr. Faustina, the Feast of Mercy holds first place. The Lord's will with regard to its establishment was already made known in His first revelation to the saint. In all, there were 14 revelations concerning the desired feast.

In fact, Jesus Himself dictated the intentions for each day of the novena which he desired to be celebrated as a preparation for the solemn observance of this feast. Once after insisting, "Do all you possibly can for this work of mercy," Jesus added: "My Heart rejoices on account of this feast." Sister Faustina concluded: "After these words, I understood that nothing can dispense me from the obligation which the Lord demands of me" (Diary, 998).

Our Lord's explicit desire is that this feast be celebrated on the first Sunday after Easter. He joins the feast to the designated Sunday in eight revelations: Diary, 49, 88, 280, 299, 341, 570, 699, and 742. He also implies a connection between the feast and that Sunday on some other occasions recorded in the saint's Diary (see Diary, 420, 89).

The "First Sunday after Easter" ? which is designated in "The Liturgy of the Hours and the Celebration of the Eucharist" as the "Octave Day of Easter" ? was officially called the Second Sunday of Easter after the liturgical reform of Vatican II. Now, by the Decree of the Congregation for Divine Worship and the Discipline of the Sacraments, the name of this liturgical day has been changed to: "Second Sunday of Easter, or of Divine Mercy."

Pope John Paul II made the surprise announcement of this change in his homily at the canonization of Sr. Faustina on April 30, 2000. There, he declared: "It is important then that we accept the whole message that comes to us from the word of God on this Second Sunday of Easter, which from now on throughout the Church, will be called 'Divine Mercy Sunday.' "

By the words "the whole message," the Holy Father was referring to the strict connection between the "Easter Mystery of the Redemption" ? the suffering, death, burial, resurrection, and ascension of Christ, followed by the sending of the Holy Spirit ? and this Feast of Divine Mercy, the Octave Day of Easter.

In this regard, the Holy Father also said, citing the Responsorial Psalm of the Liturgy, "The Church sings ... , as if receiving from Christ's lips these words of the Psalm" [that is, Give thanks to the Lord for He is good; His steadfast love (=mercy) endures forever, Ps 118:1]. And then, the Holy Father developed the connection further: "[This comes] from the lips of the risen Christ, who bears the great message of Divine Mercy and entrusts its ministry to the Apostles in the Upper Room: 'Peace be with you. As the Father has sent Me, even so I send you. ... Receive the Holy Spirit. If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained' " (Jn 20:21?23).

By what the Holy Father continued to say, it becomes clear why Jesus insisted that the sacred image of Himself as The Divine Mercy is to be venerated throughout the world in connection with the observance of this Sunday (see Diary, 49, 88, 299, 341, 570, 742). The Holy Father said: "Before speaking these words, Jesus shows His hands and His side. He points, that is, to the wounds of the Passion, especially the wound in His Heart, the source from which flows the great wave of mercy poured out on humanity.

"From that Heart, Sr. Faustina Kowalska, the blessed whom from now on we will call a saint, will see two rays of light shining from that Heart and illuminating the world: 'The two rays,' Jesus Himself explained to her one day, 'represent blood and water' (Diary, 299).

"Blood and water! We immediately think of the testimony given by the Evangelist John, who, when a soldier on Calvary pierced Christ's side with his spear, sees blood and water flowing from it (cf. Jn 19:34). Moreover, if the blood recalls the sacrifice of the Cross and the gift of the Eucharist, the water, in Johannine symbolism, represents not only Baptism but also the gift of the Holy Spirit (cf. Jn 3:5; 4:14; 7:37?39).

"Divine Mercy reaches human beings through the Heart of Christ crucified: 'Tell, My daughter, [all people] that I am Love and Mercy itself [personified]' Jesus will ask of Sr. Faustina (Diary, 1074). Christ pours out this mercy on humanity through the sending of the Spirit who, in the Trinity, is the Person?Love. And is not mercy love's 'second name' (cf. Rich in Mercy, n.7), understood in its deepest and most tender aspect, in its ability to take upon itself the burden of any need and, especially, in its most immense capacity for forgiveness?"

From this teaching of the Holy Father on that most solemn occasion of his "presenting the life and witness of Sr. Faustina Kowalska. to the whole Church as a gift of God to our time," it can be deduced that the most opportune time, the most proper one, for the solemn honoring of The Divine Mercy falls immediately after the Paschal Feast of Easter, recalling the attaining of our Redemption.

St. Augustine called the eight days of Easter (which the Church liturgically considers as constituting a single day ? the day of the new creation) "days of mercy and pardon." He calls the Sunday of this Paschal Octave (which our Lord insisted with St. Faustina is the Feast of Mercy [Diary, 88]) "the summary of the days of mercy" (Sermon 156, Dom. In Albis). It is no wonder, then, that already during his pilgrimage to Blessed Faustina's tomb on June 7, 1997, Pope John Paul 11 declared: "I give thanks to Divine Providence that I have been enabled to contribute personally to the fulfillment of Christ's will through the institution of the Feast of Divine Mercy."

Veneration of the Image

The image of Jesus, The Divine Mercy, is to have a special place of honor on the Feast of Mercy, a visual reminder of all that Jesus did for us through His Passion, Death, and Resurrection ... and a reminder, too, of what He asks of us in return ? to trust Him and be merciful to others:

"I want the image to be solemnly blessed on the first Sunday after Easter, and I want it to be venerated publicly so that every soul may know about it" (341).

A Special Promise of Mercy

Our Lord's promise to grant complete forgiveness of sins and punishment on the Feast of Mercy is recorded three times in the Diary of Saint Faustina, each time in a slightly different way:

"I want to grant a complete pardon to the souls that will go to Confession and receive Holy Communion on the Feast of My mercy" (1109).

"Whoever approaches the Fountain of Life on this day will be granted complete forgiveness of sins and punishment" (300).

"The soul that will go to Confession and receive Holy Communion will obtain complete forgiveness of sins and punishment" (699).

Extraordinary Graces

Our Lord is emphasizing, through this promise, the infi­nite value of Confession and Communion as miracles of mercy. He wants us to realize that since the Eucharist is His own Body, Blood, Soul, and Divinity, it is the "Fountain of Life" (300). The Eucharist is Jesus, Himself, the Living God, longing to pour Himself as Mercy into our hearts.

Why would Our Lord feel the need to emphasize this? Because so many people do not really understand it. They either see no need to receive Holy Communion, or they receive it simply out of habit. As St. Paul explains in his letter to the Corinthians, they eat the bread or drink the cup of the Lord unworthily, "without recognizing the body of the Lord" (I Cor 11:27?29).

In His revelations to Saint Faustina Our Lord makes it very clear what He is offering us in Holy Communion and how much it hurts Him when we treat His presence with indifference:

"My great delight is to unite Myself with souls ... When I come to a human heart in Holy Communion, My hands are full of all kinds of graces which I want to give to the soul. But souls do not even pay any attention to Me; they leave Me to Myself and busy themselves with other things. Oh, how sad I am that souls do not recognize Love! They treat Me as a dead object" (1385) ...

"It pains Me very much when religious souls receive the Sacrament of Love merely out of habit, as if they did not distinguish this food. I rind neither faith nor love in their hearts. I go to such souls with great reluctance. It would be better if they did not receive Me" (1288) ...

"How painful it is to Me that souls so seldom unite themselves to Me in Holy Communion. I wait for souls, and they are indifferent toward Me. I want to lavish My graces on them, and they do not want to accept them. They treat me as a dead object, whereas My Heart is full of love and mercy. In order that you may know at least some of My pain imagine the most tender of mothers who has great love for her children, while those children spurn her love. Consider her pain. No one is in a position to console her. This is but a feeble image and likeness of My love" (1447).

So, Our Lord's promise of complete forgiveness is both a reminder and a call. It is a reminder that He is truly present and truly alive in the Eucharist, filled with love for us and waiting for us to turn to Him with trust. And it is a call for us all to be washed clean in His Love through Confession and Holy Communion ? no matter how terrible our sins ? and begin our lives again. He is offering us a new start.

Prepare Yourself Properly

Going to Confession is not the only way we should prepare ourselves for Divine Mercy Sunday. As Cardinal Francis Macharski, Archbishop of Krakow, Poland explains in a 1985 pastoral letter, we are not simply called to ask for God's mercy with trust. We are also called to be merciful:

"Our own merciful attitude is likewise a preparation. Without deeds of mercy our devotion would not be real. For Christ does not only reveal the mercy of God, but at the same time He places before people the demand that they conduct themselves in life with love and mercy. The Holy Father states that this requirement constitutes the very heart of the Gospel ethos (Rich in Mercy, 3) ? it is the commandment of love and the promise: "Blessed are the merciful, for they shall obtain mercy' (Mt 5:7). Let it be a mercy that is forgiving and true, and universal, with good words, deeds, and prayer for others!"

Our Lord's words to Saint Faustina about this requirement to be merciful are very strong and leave no room for misinterpretation:

"Yes, the first Sunday after Easter is the Feast of Mercy, but there must also be acts of mercy ... I demand from you deeds of mercy, which are to arise out of love for Me. You are to show mercy to your neighbors always and everywhere. You must not shrink from this or try to excuse or absolve yourself from it" (742).Thus, to fittingly observe the Feast of Mercy, we should:

1. Celebrate the Feast on the Sunday after Easter;

2. Sincerely repent of all our sins;

3. Place our complete trust in Jesus;

4. Go to Confession, preferably before that Sunday;

5. Receive Holy Communion on the day of the Feast;

6. Venerate* the Image of The Divine Mercy;

7. Be merciful to others, through our actions, words, and prayers on their behalf.

*To venerate a sacred image or statue simply means to perform some act or make some gesture of deep religious respect toward it because of the person whom it represents ? in this case, our Most Merciful Savior.

- Source: DivineMercySunday.com

Blog Break for Bright Week

Folks, as you've noticed, I haven't been blogging a lot this week. Illness, work, and the recent birth of my third grandson are the reasons why. I don't foresee blogging again until after next Sunday, the Sunday of Divine Mercy. Please, enjoy the blog's current contents. Christ is Risen! Indeed He is Risen!

Theo backtracks on married priests

Folks, almost 5 years ago - wow, has it been that long? - I wrote a blog post entitled Is it time to ordain married men to the Catholic priesthood? in which I gave a very cautious "maybe" to the idea. Today, I'm distancing myself from my own suggestion.

Five years of continuing reflection on the issue and in the light of increased pressure to ordain married men to the priesthood have led me to the following provisional conclusion: NO. Forces outside of, or inimical to the Church, are pushing for married priests now more than ever for their own purposes. I don't think we should vow to the pressure. Like I've said, I believe in Catholic solutions to Catholic problems and so far the masses of those who advocate married priests are not offering any Catholic solutions. The mere fact that they agitate and propagandize in favor of their viewpoint show me that as long as those dissonant voices prevail in the Church's discourse, any wholesale changes in the discipline of the celibate chastity requirements of most priests of the Latin Rite must wait until that time in which we are sure that it is the voice of the Spirit, and not the screams of the agitpropers, the one that guides the Church on this grave matter. Unseeming outside pressure of so-called Catholics and of non-Catholics should have no bearing on this issue.

Now is not the time to ordain worthy married men to the Latin-rite priesthood outside of the Anglican Provision.

Video: Exultet!

 

Pascha Sunday of the Resurrection of Our Lord Jesus Christ, AD 2010

Easter Proclamation

Rejoice, heavenly powers! Sing, choirs of angels!
Exult, all creation around God's throne!
Jesus Christ, our King is risen!
Sound the trumpet of salvation!

Rejoice, O earth, in shining splendor,
radiant in the brightness of your King!
Christ has conquered! Glory fills you!
Darkness vanishes forever!

Rejoice, O Mother Church! Exult in glory!
The risen Savior shines upon you!
Let this place resound with joy,
echoing the mighty song of all God's people!

The Lord be with you.
And also with you.
Lift up your hearts.
We lift them up to the Lord.
Let us give thanks to the Lord our God.
It is right to give him thanks and praise.

It is truly right
that with full hearts and minds and voices
we should praise the unseen God,
the all-powerful Father,
and his only Son, our Lord Jesus Christ.

For Christ has ransomed us with his blood,
and paid for us the price of Adam's sin
to our eternal Father!

This is our passover feast,
when Christ, the true Lamb, is slain,
whose blood consecrates the homes of all believers.

This is the night when first you saved our fathers:
you free the people of Israel from their slavery
and led them dry-shod through the sea.

This is the night when Christians everywhere,
washed clean of sin
and freed from all defilement,
are restored to grace and grow together in holiness.

This is the night when Jesus Christ
broke the chains of death
and rose triumphant from the grave.

What good would life have been to us,
had Christ not come as our Redeemer?

What good would life have been to us,
had Christ not come as our Redeemer?

Father, how wonderful your care for us!
How boundless your merciful love!
To ransom a slave
you gave away your Son.

O happy fault, O necessary sin of Adam,
which gained for us so great a Redeemer!

Most blessed of all nights, chosen by God
to see Christ rising from the dead!

Of this night scripture says:
"The night will be as clear as day;
it will become my light, my joy."

The power of this holy night
dispels all evil, washes guilt away,
restores lost innocence, brings mourners joy;
it casts out hatred, brings us peace,
and humbles earthly pride.

Night truly blessed when heaven is wedded to earth
and we are reconciled with God!

Therefore, heavenly Father, in the joy of this night,
receive our evening sacrifice of praise,
your Church's solemn offering.

Accept this Easter candle,
a flame divided but undimmed,
a pillar of fire that glows to the honor of God.

Let it mingle with the lights of heaven
and continue bravely burning
to dispel the darkness of this night!

May the morning Star which never sets
find this flame still burning:
Christ, that Morning Star, who came back from the dead,
and shed his peaceful light on us all,
your Son who lives and reigns for ever and ever.
Amen.

Christ is Risen! Indeed He is Risen!

Death shall not have the last word.

We Live For This Night: Christ is Risen! Indeed He is Risen!

 

Paschal Homily of St. John Chrysostom

If any man be devout and loveth God,
Let him enjoy this fair and radiant triumphal feast!
If any man be a wise servant,
Let him rejoicing enter into the joy of his Lord.

If any have laboured long in fasting,
Let him how receive his recompense.
If any have wrought from the first hour,
Let him today receive his just reward.
If any have come at the third hour,
Let him with thankfulness keep the feast.
If any have arrived at the sixth hour,
Let him have no misgivings;
Because he shall in nowise be deprived therefore.
If any have delayed until the ninth hour,
Let him draw near, fearing nothing.
And if any have tarried even until the eleventh hour,
Let him, also, be not alarmed at his tardiness.

For the Lord, who is jealous of his honour,
Will accept the last even as the first.
He giveth rest unto him who cometh at the eleventh hour,
Even as unto him who hath wrought from the first hour.
And He showeth mercy upon the last,
And careth for the first;
And to the one He giveth,
And upon the other He bestoweth gifts.
And He both accepteth the deeds,
And welcometh the intention,
And honoureth the acts and praises the offering.

Wherefore, enter ye all into the joy of your Lord;
Receive your reward,
Both the first, and likewise the second.
You rich and poor together, hold high festival!
You sober and you heedless, honour the day!
Rejoice today, both you who have fasted
And you who have disregarded the fast.
The table is full-laden; feast ye all sumptuously.
The calf is fatted; let no one go hungry away.
Enjoy ye all the feast of faith:
Receive ye all the riches of loving-kindness.

Let no one bewail his poverty,
For the universal Kingdom has been revealed.
Let no one weep for his iniquities,
For pardon has shown forth from the grave.
Let no one fear death,
For the Saviour's death has set us free.
He that was held prisoner of it has annihilated it.

By descending into Hell, He made Hell captive.
He embittered it when it tasted of His flesh.
And Isaiah, foretelling this, did cry:
Hell, said he, was embittered
When it encountered Thee in the lower regions.

It was embittered, for it was abolished.
It was embittered, for it was mocked.
It was embittered, for it was slain.
It was embittered, for it was overthrown.
It was embittered, for it was fettered in chains.
It took a body, and met God face to face.
It took earth, and encountered Heaven.
It took that which was seen, and fell upon the unseen.

O Death, where is thy sting?
O Hell, where is thy victory?

Christ is risen, and thou art overthrown!
Christ is risen, and the demons are fallen!
Christ is risen, and the angels rejoice!
Christ is risen, and life reigns!
Christ is risen, and not one dead remains in the grave.
For Christ, being risen from the dead,
Is become the first-fruits of those who have fallen asleep.

To Him be glory and dominion
Unto ages of ages.

Amen.

Byzantine Chant: Holy Friday Lamentations

 

It’s The Third Hour - The Hour of Great Mercy

At three o'clock, implore My mercy, especially for sinners; and, if only for a brief moment, immerse yourself in My Passion, particularly in My abandonment at the moment of agony. This is the hour of great mercy ... In this hour I will refuse nothing to the soul that makes a request of Me in virtue of My Passion. (Diary 1320).

As often as you hear the clock strike the third hour immerse yourself completely in My mercy, adoring and glorifying it, invoke it's omnipotence for the whole world, and particularly for poor sinners, for at that moment mercy was opened wide for every soul. In this hour you can obtain everything for yourself and for others for the asking; it was the hour of grace for the whole world - mercy triumphed over justice.

Try your best to make the Stations of the Cross in this hour, provided that your duties permit it; and if you are not able to make the Stations of the Cross, then at least step into the chapel for a moment and adore, in the Most Blessed Sacrament. My Heart, which is full of mercy: and should you be unable to step into chapel. immerse yourself in prayer there where you happen to be, if only for a very brief instant. (Diary 1572)

Diary, Saint Maria Faustina Kowalska, Divine Mercy in My Soul (c) 1987

The Betrayal of Judas

Father Nicolas Schwizer

I tell you, one of you will betray me.” The disciples were very upset and began to ask him, one after the other, “Surely, Lord, you don’t mean me?” Jesus answered, “One who dips his bread in the dish with me will betray me. The Son of Man will die as the Scriptures say he will, but how terrible for that man who will betray the Son of Man! It would have been better for that man if he had never been born!” Judas, the traitor, spoke up, “Surely, Teacher, you don’t mean me?” he asked. Jesus answered, “So you say.”

The betrayal of Judas Iscariot seems totally repugnant to us. It is hard for us to understand the mystery of that man. What motives did he have to betray his Master?

One day, he was chosen to form a part of the circle of his most intimate friends. He accompanied Him during his public life. He listened to his teachings. He saw his countless miracles. Nevertheless, he hands Him over for thirty coins. What might have happened in that man for him to reach such extremes?

It is not known for sure which were the motives for his betrayal. Some think it was because of greed. According to the Gospel of St. John, he was the treasurer and the other apostles suspected he was a thief. But, on the other hand, thirty coins was very little money at that time. We also know that when Judas found out that Jesus had been condemned, he became remorseful and returned the thirty coins to the high priests.

Others believe that Judas felt cheated by his Master: Jesus wasn’t what he expected. He expected his people to be freed from the yoke of the Romans. He expected a political Messiah. The other apostles also had human ambitions, but in their contact with Jesus, they were able to purify their faith. Judas was not able to accomplish that and the betrayal was his means for vengeance.

Regardless, it is very difficult to penetrate into the mystery of that man and of his action: a mystery of weakness and human wickedness.

In contrast, we have to see the attitude of Jesus before Judas. More than a year before these events, the Lord warns Judas: “I chose the twelve of you, didn’t I? Yet one of you is a devil!” (JN 6, 70)

Later, when the time approaches, a profound act of humility before the one who is about to betray Him: “So He rose from the table. Then he poured some water into a washbasin and began to wash the disciples’ feet” (JN 13, 4) – and we know that Judas was among them.

Following is a second warning before the twelve: “I assure you that one of you is going to betray me… The Son of Man is going as it is written of Him; but woe of him who is going to betray the Son of Man. It would be better if he had not been born.” And when Judas asks Him if He is talking about him, Jesus confirms it.

And finally, when Judas consumes his betrayal with a kiss, the Lord asks him: “Friend, why are you here? Is it with a kiss that you betray the Son of Man?” (LK 22, 48) Until the end, Jesus considers him a friend…

On the one hand, Jesus – by all possible means – tries to save Judas, to stop him in time. On the other hand, He wants to accept and fulfill the Will of the Father in everything.

Dear brothers and sisters, and we? Do we have motives to feel indignant against Jesus, motives to condemn Him?

Questions for reflection

1. How many times have we betrayed the Lord?

2. How many times have we been unfaithful… left Him alone... put our interests before his?

3. How many times have we betrayed Jesus in one of our brothers or sisters… friends… companions?