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    March 20/2010 -  Saturday of the 4th Week of Lent  

 

LITURGICAL/THEME MEDITATION:

Reaction to Jesus' words

UNIVERSAL CHURCH/WORLD EVENT(S):

Facing the Family in the 3rd Millennium

SAINT OF THE DAY

St. Salvator of Horta

 GENERAL MARIOLOGY
CHAPTER XXVI.

THE RESURRECTION OF CHRIST OUR SAVIOR AND HIS

APPARITION TO HIS MOST BLESSED MOTHER IN COM

PANY WITH THE HOLY FATHERS OF LIMBO.

 DIVINE MERCY

Answers to Your Divine Mercy Questions

 TEACHING/TESTIMONY/CONVICTION:

Live-in Love: Till Inconvenience Do Us Apart

 

DAILY LITURGICAL MEDITATION

 
Saturday (3/20):  Reaction to Jesus' words

Gospel Reading:  John 7:40-53

40 When they heard these words, some of the people said, "This is really the prophet." 41 Others said, "This is the Christ." But some said, "Is the Christ to come from Galilee? 42 Has not the scripture said that the Christ is descended from David, and comes from Bethlehem, the village where David was?" 43 So there was a division among the people over him. 44 Some of them wanted to arrest him, but no one laid hands on him. 45 The officers then went back to the chief priests and Pharisees, who said to them, "Why did you not bring him?" 46 The officers answered, "No man ever spoke like this man!" 47 The Pharisees answered them, "Are you led astray, you also? 48 Have any of the authorities or of the Pharisees believed in him? 49 But this crowd, who do not know the law, are accursed." 50 Nicode'mus, who had gone to him before, and who was one of them, said to them, 51 "Does our law judge a man without first giving him a hearing and learning what he does?" 52 They replied, "Are you from Galilee too? Search and you will see that no prophet is to rise from Galilee." 53 They went each to his own house.

Old Testament Reading: Jeremiah 11:18-20

The LORD made it known to me and I knew; then thou didst show me their evil deeds. 19 But I was like a gentle lamb led to the slaughter. I did not know it was against me they devised schemes, saying, "Let us destroy the tree with its fruit, let us cut him off from the land of the living, that his name be remembered no more." 20 But, O LORD of hosts, who judges righteously, who tries the heart and the mind, let me see your vengeance upon them, for to you have I committed my cause.

Meditation: Who is Jesus for you? And are you ready to give him your full allegiance? No one could be indifferent for long when confronted with Jesus and his message. It caused division for many in Israel. Some believed he was a prophet, some the Messiah, and some believed he was neither. The reaction of the officers was bewildered amazement. They went to arrest him and returned empty-handed because they never heard anyone speak as he did. The reaction of the chief priests and Pharisees was contempt. The reaction of Nicodemus was timid. His heart told him to defend Jesus, but his head told him not to take the risk.

There will often come a time when we have to take a stand for Christ and for the gospel. To stand for Jesus may provoke mockery or unpopularity. It may even entail  hardship, sacrifice, and suffering. There are fundamentally two choices we must choose between: to have our lives fueled by God’s selfless love for others or by our own self-centered love and selfish desires, to be loyal to God’s wise rule and kingdom laws or to the standards of a worldly kingdom opposed to God, to be servants of Jesus our Master or slaves of sin and Satan. Are you ready to stand for Jesus and to show him honor and loyalty whatever it may cost you?

"Lord Jesus, your gospel brings joy and freedom. May I be loyal to you always, even though it produce a cross on earth, that I may share in your crown in eternity".

Psalm 7:2-12

2 lest like a lion they rend me, dragging me away, with none to rescue.
3 O LORD my God, if I have done this, if there is wrong in my hands,
4 if I have requited my friend with evil or plundered my enemy without cause,
5 let the enemy pursue me and overtake me, and let him trample my life to the ground, and lay my soul in the dust. [Selah]
6 Arise, O LORD, in thy anger, lift thyself up against the fury of my enemies; awake, O my God; thou hast appointed a judgment.
7 Let the assembly of the peoples be gathered about thee; and over it take thy seat on high.
8 The LORD judges the peoples; judge me, O LORD, according to my righteousness and according to the integrity that is in me.
9 O let the evil of the wicked come to an end, but establish thou the righteous, thou who triest the minds and hearts, thou righteous God.
10 My shield is with God, who saves the upright in heart.
11 God is a righteous judge, and a God who has indignation every day.
12 If a man does not repent, God will whet his sword; he has bent and strung his bow;
 

www.dailyscripture.net
 

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UNIVERSAL CHURCH/WORLD EVENTS

 

Facing the Family in the 3rd Millennium

Cardinal Ouellet Looks at Task Set Out for Domestic Churches

 
By Carmen Elena Villa
 
ROME, MARCH 19, 2010 (Zenit.org).- The first decade of the 21st century has been characterized by a "confusion of values and loss of references," according to the archbishop of Quebec. And, he laments, this is greatly affecting families.

Cardinal Marc Ouellet offered this estimation when he addressed the topic "The Task of the Family in the Third Millennium" at a two-day conference last week held at the Pontifical Lateran University's John Paul II Institute for Studies on Marriage and the Family.

"Humanity is living today a crisis without precedents," Cardinal Ouellet contended, pointing to elements such as the crisis of resources, the financial collapse, international terrorism and moral relativism. This also affects the crisis of faith, he said: "In the last century it modified the image that man had of himself."
 
The present crisis, the primate of Canada proposed, "is not only moral and spiritual, but above all anthropological, and calls humanity into question."
 
Heart of the Church
 
Recalling the Second Vatican Council and particularly the emphasis on family in "Gaudium et Spes," the cardinal reiterated the importance of the family as a domestic Church, capable of living "according to the grace of the Trinitarian likeness."

He said it it necessary "to bring back the vision of the family to the heart of the Church."

Cardinal Ouellet stressed how Pope John Paul II's 1981 apostolic exhortation "Familiaris Consortio" was a fruit of reflection at Vatican II on the vocation and role of the family, above all on the need to go deeper into the subject of man and woman as beings created in the image and likeness of God.
 
He also recalled the vocation of the family to be a domestic Church, on the basis of St. John Chrysostom's phrase, "Make your home a church." He underlined that in this connection, today there is much to discover, given that the family "is not only an image of the Church, but also an ecclesial reality."
 
In marriage, the cardinal explained, "the unity of the 'we' [is verified], not in a symbolic but in a real way," and the spouses "give themselves to one another and receive Christ also in the everyday," resulting in "a charism of unity, fidelity and fecundity."
 
"Love is the way of human perfection in Christ," the Quebec cardinal said, noting how conjugal love is the union of eros and agape. "A fully human love, sensitive, spiritual, faithful, exclusive until death, which is not exhausted and which continues to awaken new lives." A love that, in the likeness of the Trinity, "entails in itself an openness to the Son and still more profoundly: the Son and the Spirit that give themselves to the spouses as fruit of love," a communion that "includes not only openness to the Spirit and to the Son, but also to society."
 
Thus, Cardinal Ouellet proposed, the family "participates in the salvific mission of the Church," and both the spouses and children become "focuses of interpersonal communion indwelled by Christ and a school of liberty," able to "respond to the confusion of values in the culture of death and the culture of possession and of the ephemeral."

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DAILY LITURGICAL SAINT

   

Saturday, March 20, 2010
St. Salvator of Horta
(1520-1567)
  A reputation for holiness does have some drawbacks. Public recognition can be a nuisance at times—as the confreres of Salvator found out.

Salvator was born during Spain’s Golden Age. Art, politics and wealth were flourishing. So was religion. Ignatius of Loyola founded the Society of Jesus in 1540.

Salvator’s parents were poor. At the age of 21 he entered the Franciscans as a brother and was soon known for his asceticism, humility and simplicity.

As cook, porter and later the official beggar for the friars in Tortosa, he became well known for his charity. He healed the sick with the Sign of the Cross. When crowds of sick people began coming to the friary to see Salvator, the friars transferred him to Horta. Again the sick flocked to ask his intercession; one person estimated that two thousand people a week came to see Salvator. He told them to examine their consciences, to go to confession and to receive Holy Communion worthily. He refused to pray for those who would not receive those sacraments.

The public attention given to Salvator was relentless. The crowds would sometimes tear off pieces of his habit as relics. Two years before his death, Salvator was moved again, this time to Cagliari on the island of Sardinia. He died at Cagliari saying, "Into your hands, O Lord, I commend my spirit." He was canonized in 1938.
 

Comment:

Medical science is now seeing more clearly the relation of some diseases to one’s emotional and spiritual life. In Healing Life’s Hurts, Matthew and Dennis Linn report that sometimes people experience relief from illness only when they have decided to forgive others. Salvator prayed that people might be healed, and many were. Surely not all diseases can be treated this way; medical help should not be abandoned. But notice that Salvator urged his petitioners to reestablish their priorities in life before they asked for healing.

 
Quote:

"Then Jesus summoned his twelve disciples and gave them authority over unclean spirits, to cast them out, and to cure every disease and every sickness" (Matthew 10:1).
 

http://www.americancatholic.org/Features/SaintofDay

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GENERAL MARIOLOGY

 

THE DIVINE HISTORY AND LIFE

OF THE

VIRGIN MOTHER OF GOD

CHAPTER XXVI.

THE RESURRECTION OF CHRIST OUR SAVIOR AND HIS

APPARITION TO HIS MOST BLESSED MOTHER IN COM

PANY WITH THE HOLY FATHERS OF LIMBO.

 

 

INSTRUCTION WHICH THE GREAT LADY, MOST HOLY

MARY, GAVE ME.

 

763. My daughter, rejoice in thy very anxiety of not

being able to explain in words what thy interior faculties

perceive concerning the exalted mysteries recorded in

thy writing. To acknowledge oneself conquered by such

sovereign sacraments as these must be looked upon as

a victory for creatures, and as redounding to the glory

of God; and in mortal flesh still more so. I felt the

pains of my divine Son, and, although I did not lose

my life, I endured the agonies of death mysteriously;

therefore I experienced in myself also this wonderful

and mystical resurrection to a most exalted state of

grace and activity. The essence of God is infinite; and

although the creature can participate in it so highly, yet

there remains much to understand, love and enjoy. In

order that now thou mayest by the help of thy under

standing trace something of the glory of Christ my Son,-

of my own and of the saints, I wish to give thee some

rules, by which thou canst pass on from the considera

tion of the gifts of the glorified body to those of the

soul. Thou already knowest that the gifts of the soul

are vision, comprehension and fruition, while thou hast

already mentioned those of the body as being: clearness,

impassibility, subtility and agility.

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DIVINE MERCY
 
 

Answers to Your Divine Mercy Questions

  

Q. Why is Pope John Paul II sometimes called "The Mercy Pope"?

 

A. While serving as Cardinal of Krakow, Karol Wojtyla (Pope John Paul II) worked diligently and succeeded in having the ban on Saint Faustina's writings lifted.  As a pope, John Paul II focused his second encyclical on the Divine Mercy in "Dives in Misericordia" (The Mercy of God). On June 7, 1997, the pope visited Faustina's tomb while on a visit to Poland and stated that the Divine Mercy had "formed the image of his pontificate."

 

 

 CATHOLIC  TEACHING/CONVICTION/TESTIMONY

  

Live-in Love: Till Inconvenience Do Us Apart

by Mitch Finley (Our Sunday Visitor)
M

arty and Heather are recent college graduates who grew up in Catholic families. They do not attend Mass every Sunday, but they still consider themselves to be Catholics. Heather and Marty care for each other a great deal, and they speak of love. In fact, they care so much for each other that they decided to share an apartment. They have been sexually active for six months, and they figure living together will help them save money while getting to know each other better. If things work out, later they plan to discuss marriage. For now, they view living together as a trial to see if they are "compatible."

Marty and Heather's arrangement is not unusual nowadays. There is no longer a social taboo against unmarried couples living together, especially if they say they are thinking of marriage. The sociologists, with their inclination to avoid even a hint of moral judgment about anything, call it "cohabitation." Earlier generations, not so reluctant to judge, called it "shacking up," or "living in sin."

On the face of it, cohabitation sounds like a sensible idea. Why not work out the details of "setting up housekeeping" and testing sexual compatibility before making the leap into marriage? Isn't it better for a couple to find out if they get along before making a permanent commitment? Doesn't it make sense that living together is an excellent form of marriage preparation? What difference does "a piece of paper" (the marriage license) make, anyway? Isn't it just a formality?

As it turns out, cohabitation is a dangerous idea. Now that the so-called sexual revolution is more than 20 years old, researchers have had a chance to study the phenomenon of cohabitation, and the news is not good. It turns out that the "old-fashioned" customs of sexual abstinence and living apart before marriage are based on considerable common sense.

Two recent books summarize the scientific research that supports the old-fashioned way: "Ten Stupid Things Women Do to Mess Up Their Lives," by Laura Schlessinger (Villard Books, an imprint of Random House, 1994), and "Marriage Savers," by Michael J. McManus (Zondervan, 1993).

Truth Be Told

The truth of the matter, according to this research, is that cohabitation is bad for the individuals involved, bad for relationships based on love and bad for the future of marriages.

McManus presents some important statistics:

-Yale University sociologist Neil Bennett and his colleagues found in 1988 that cohabitating couples were 80 percent more likely to separate or divorce than were couples who had not lived together before marriage.

- In 1983, a study by the National Council on Family Relations, which focused on more than 300 newlywed couples, discovered that those who "lived together" before marriage were less happy after they married.

Women complained, in particular, about the quality of communication after the wedding.

- The 1989. National Survey of Families and Households reported, "Unions begun by cohabitation are almost twice as likely to dissolve within 10 years compared to all first marriages: 57 percent to 30 percent."

McManus adds that even if a couple does not cohabitate, but are sexually active prior to marriage, that is still a red flag for the future of the marriage.

The survey McManus cited focused on women, but the implications are clear for both men and women: "Joan Kahn and Kathryn London studied 2,746 women in the National Survey of Family Growth and measured the odds. 'Among white women first married between 1965 and 1985, virgin brides were less likely to have dissolved their marriages through separation or divorce than women who had not been virgins at marriage,' they reported in November 1991."

How much less likely? The percentages are mind-boggling. Couples who were sexually active prior to marriage have a divorce rate 53 percent to 71 percent higher than couples who were not sexually active.

According to McManus: "Marriage is one shoe you cannot try on before you wear it!"

Schlessinger, a marriage and family therapist, agrees that statistical studies prove cohabitation is a bad idea.

A U.S. survey of 13,000 adults revealed that couples who cohabitated prior to marriage were one-third more likely to separate or divorce within 10 years. A Canadian national survey of 5,300 respondents reported that those who lived together before marriage were 54 percent more likely to divorce within 15 years.

But young couples often believe they will be the exception to the statistical rule. Granted, there is no guarantee that if a given couple lives together before marriage they will end up in divorce court.

"There are those successful transitions," Schlessinger acknowledged. "But it is not the rule. So why are you willing to play Russian roulette with your life? Why? Desperation. Fear of not having somebody--of not having a life if a man [or woman] doesn't want you."

Instead, why not wait and grow in maturity, independence and security-of-self, Schlessinger and others now advise. This can be difficult to do, especially if you are young, emotionally needy and wanting to escape an unhappy past. It's tough, but the potential payoff, in the long run, is huge.

Maturity Levels

Schlessinger believes cohabitation can retard a person's maturity. A young person's primary task in life is to become a mature person.

Who are you? What do you believe? What do you want to live for? These are essential questions young people need to answer before making a lifelong commitment.

Personal maturity doesn't benefit from living with someone. "Only you can make you happy," Schlessinger said. When a young person blindly leaps for another person, that individual is likely to repeat whatever it is they were trying to get away from.

Denial is often a major factor in the choice to cohabitate, according to Schlessinger. Young people are likely to deny their own needs as well as what the other person is really like. Indeed, Schlessinger said, "living-in can equal giving in." Maturity and healthy self-esteem are based on the will to overcome circumstances, not on giving in to being overcome by another.

Marriage requires a solid foundation. Having sex before marriage, and living with someone with no commitment and no shared life plan, Schlessinger said, are "the behaviors of basically immature, let-me-feel-good-right-now-because-I-want-it-therefore-it-is kind of people." A marriage is far less likely to succeed between two people who never learned to delay gratification, which is what cohabitation is about.

Good decisions require objectivity. When a relationship turns into having sex and living together before marriage, it makes it far more difficult to have the objectivity needed to make good decisions. Premarital sex and cohabitation deprive couples of the distance from each other they need to make a wise choice to marry or not to marry. Sexual feelings can easily be mistaken for love.

"Dating--not living-in--is supposed to be about learning and discerning," Schlessinger said. "Dating is supposed to be a kind of lease with option--so don't get sexual and cohabitate right away and change the meaning of dating to a lease-with-premature-obligations situation."

Men and women tend to live together for different reasons. For men, cohabitation is a convenience, Schlessinger said. Women, on the other hand, often kid themselves with the thought that living together will give them a chance to get a close-up look at a potential mate.

Not true, according to Schlessinger. "Women move in to be protected, taken care of, to be wanted," she said. "And when you are in that mind-set, you can't for a moment wonder (especially not loud) if you even want the guy-you're too busy making sure he wants you."

What can be done? Tactics vary among those who work with engaged couples who are living together. Some ignore it. Others give the couples copies of articles like this one and leave the choice to them.

Some members of the clergy, however, refuse to knowingly witness the marriage of any cohabitating couple. They tell cohabitating couples they must separate if they want to be married in the Church. Is this a hard-hearted tactic likely to drive couples further away from the Church? Or is it "tough love"?

Some couples respond: "We can't afford to separate. Besides, it's only two months until our wedding." A parish council willing to put its money where its mouth is may reply that if it's a financial burden to separate the parish will help.

However, in such cases few couples ask for this help, explained McManus. And the result for couples who agree to separate? "Weeks after separating they say, 'The quality of our relationship has never been better. Our love continues to grow and amaze us.'"

 

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