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December 5, 2008 –  Friday of 1st Week od Advent      DAILY LITURGICAL/THEME MEDITATION: "According to your faith be it done to you" UNIVERSAL CHURCH/WORLD EVENT(S): Archbishop Addresses Marriage Amendment Aftermath SAINT OF THE DAY St. Sabas  GENERAL MARIOLOGY The Predestination of the Virgin Mother and Her Immaculate Conception Introduction DIVINE MERCY On Merciful Heart of Jesus Your Merciful Heart  TEACHING/TESTIMONY/CONVICTION: Synod Propositions 11-15   Monthly Index

DAILY LITURGICAL MEDITATION

Friday (12/5): "According to your faith be it done to you" Scripture: Matthew 9:27-31 27 And as Jesus passed on from there, two blind men followed him, crying aloud, "Have mercy on us, Son of David." 28 When he entered the house, the blind men came to him; and Jesus said to them, "Do you believe that I am able to do this?" They said to him, "Yes, Lord." 29 Then he touched their eyes, saying, "According to your faith be it done to you." 30 And their eyes were opened. And Jesus sternly charged them, "See that no one knows it." 31 But they went away and spread his fame through all that district. Old Testament Reading: Isaiah 29:17-24 “In that day the deaf shall hear the words of a book, and out of their gloom and darkness the eyes of the blind shall see.” (Is. 29:18) Meditation: Are there any blind-spots in your life that keep you from recognizing God's power and mercy? When two blind men heard that Jesus was passing their way, they followed him and begged for his mercy. The word mercy literally means "sorrowful at heart". But mercy is something more than compassion, or heartfelt sorrow at another's misfortune. Compassion empathizes with the sufferer. But mercy goes further; it removes suffering. A merciful person shares in another's misfortune and suffering as if it were their own. When two blind men approached Jesus, he questioned their earnestness. "Do you believe that I am able to do this?" Jesus put them to the test, not to rebuff them, but to strengthen their faith and trust in God's mercy. He touched their eyes, both to identify with their affliction and to awaken faith in them. Their faith grew as they responded to his word with confident hope. Jesus restored their sight – both physically and spiritually to the reality of God's kingdom. Faith opens the way for us to see the power of God’s kingdom and to experience his healing presence in our lives. In Jesus we see the fulness of God's mercy and the power of his kingdom – power to save from death and destruction, to forgive sins and lift the burden of guilt, and to heal infirmities and release the oppressed. Jesus never refused to bring God's mercy to those who earnestly sought it. How can we seek and obtain God's mercy? God gives mercy to the lowly in heart – to those who recognize their need for God and for his forgiveness and healing power. God wants to change and transform our lives to set us free to live as his sons and daughters and citizens of his kingdom. Faith is key to this transformation. How can we grow in faith? Faith is a gift freely given by God to help us know God personally, to understand his truth, and to live in the power of his love. For faith to be effective it must be linked with trust and obedience – an active submission to God and a willingness to do whatever he commands. The Lord Jesus wants us to live in the confident expectation that he will fulfill his promises to us and bring us into the fulness of his kingdom – a kingdom of  righteousness, peace, and joy in the Holy Spirit (Romans 14:17). Do you know the peace and joy of God's kingdom? "Lord Jesus, help me to draw near to you with faith and trust in your saving power and mercy. Free me from doubt and unbelief that I may approach you confidently and pray boldly with expectant faith. Let your kingdom come and may your will be done in me." Psalm 27:1-4, 13-14 1 The LORD is my light and my salvation; whom shall I fear? The LORD is the stronghold of my life; of whom shall I be afraid? 2 When evildoers assail me, uttering slanders against me, my adversaries and foes, they shall stumble and fall. 3 Though a host encamp against me, my heart shall not fear; though war arise against me, yet I will be confident. 4 One thing have I asked of the LORD, that will I seek after; that I may dwell in the house of the LORD all the days of my life, to behold the beauty of the LORD, and to inquire in his temple. 13 I believe that I shall see the goodness of the LORD in the land of the living! 14 Wait for the LORD; be strong, and let your heart take courage; yea, wait for the LORD!   RETURN TO TOP

UNIVERSAL CHURCH/WORLD EVENTS

Archbishop Addresses Marriage Amendment Aftermath Promotes Reconciliation and Agreeable Disagreement   SAN FRANCISCO, California, DEC. 4, 2008 (Zenit.org).- The battle over California's marriage definition amendment, passed in November, gave rise to misunderstandings and hard feelings that must now be addressed, said the archbishop of San Francisco. Archbishop George Niederauer affirmed this in his column of this week's Catholic San Francisco, in which he addressed the conflicts that have arisen in the aftermath of Proposition 8, California's marriage amendment. "Proposition 8 on November's ballot," he began, "added 14 words to the Constitution of the State of California: 'Only marriage between a man and a woman is valid or recognized in California.'" He expressed the desire to clarify his role in the passage of the proposition, faced to the media's speculations about the involvement of the Catholic bishops in California. The prelate explained that the California Catholic Conference urged Catholics to contribute work and resources for the passage of Proposition 8, along with other referendums. He stated: "The Archdiocese of San Francisco did not donate or transfer any archdiocesan funds to the campaign in favor of Proposition 8. "As far as I know, that is also true of other Catholic dioceses in California. The archdiocese did pay, and appropriately disclose, printing and distribution of flyers to parishes." The archbishop reported that he had approached leaders of the Church of Jesus Christ of Latter-day Saints (the Mormons) whom he knew from his 11 years as bishop of Salt Lake City, and who "were already considering an involvement in connection with Proposition 8." He affirmed, "I did write to them and they urged the members of their Church, especially those in California, to become involved." The prelate continued, "It is important to point out here that a wide range of churches became active in favor of Proposition 8: In addition to Catholics and [Latter-day Saint] members, evangelical Protestant churches and churches with many African-American members joined the effort, and, among the Orthodox churches, the Greek Orthodox Metropolitan of San Francisco and three other Orthodox bishops signed and published a joint statement in favor of Proposition 8." No redefinition needed After this explanation, Archbishop Niederauer addressed the motives behind this work: "Some voices in the wider community declare that there could be only one motive: hatred, prejudice and bigotry against gays, along with a determination to discriminate against them and deny them their civil rights." "That," he affirmed, "is not so." Instead, he said, the churches that supported this amendment "did so because of their belief that the traditional understanding and definition of marriage is in need of defense and support, and not in need of being redesigned or reconfigured." The archbishop responded to the criticism that churches should remain silent on political matters, even if they disagree. He affirmed that "religious leaders in America have the Constitutional right to speak out on issues of public policy. Catholic bishops, specifically, also have a responsibility to teach the faith, and our beliefs about marriage and family are part of this faith. "Indeed, to insist that citizens be silent about their religious beliefs when they are participating in the public square is to go against the constant American political tradition." He mentioned other political issues that also engage the "ethical, moral, and religious convictions of citizens: immigration policy, the death penalty, torture of prisoners, abortion, euthanasia and the right to health care […]." The prelate explained that supporters of Proposition 8 "see marriage and the family as the basic building blocks of human society, existing before government and not created by it." He continued, "Marriage is for us the ideal relationship between a man and woman, in which, through their unique sexual complementarity, the spouses offer themselves to God as co-creators of new human persons, a father and mother giving them life and enabling them to thrive in the family setting." The archbishop recognized the cases in which the ideal is impossible, when children must be raised by single parents or foster parents, but emphasized "a definition of marriage that recognizes and protects its potential to create and nurture new human life, not merely a contract for the benefit of a relationship between adults." Proposition 8 is a defense of the "traditional understanding and definition of marriage," emphasized the prelate, not an attack on any group, nor "an attempt to deprive others of their civil rights." He added, "Proposition 8 simply recognizes that there is a difference between traditional marriage and a same sex partnership." 2-way streets Archbishop Niederauer ended by turning his focus to the question of how to move forward amid the hurt feelings of many opponents of Proposition 8. "Tolerance, respect, and trust are always two-way streets," he pointed out, "and tolerance, respect and trust often do not include agreement, or even approval. We need to be able to disagree without being disagreeable." He encouraged churchgoers to "speak and act out of the truth that all people are God's children and are unconditionally loved by God." The archbishop concluded by appealing to Catholics in his archdiocese to minister to all in their churches. "Whoever they are, and whatever their circumstances, their spiritual and pastoral rights should be respected, together with their membership in the Church," he said. "In that spirit, with God's grace and much prayer, perhaps we can all move forward together."   RETURN TO TOP

DAILY LITURGICAL SAINT

December 5, 2008 St. Sabas (b. 439)   Born in Cappadocia (modern-day Turkey), Sabas is one of the most highly regarded patriarchs among the monks of Palestine and is considered one of the founders of Eastern monasticism. After an unhappy childhood in which he was abused and ran away several times, Sabas finally sought refuge in a monastery. While family members tried to persuade him to return home, the young boy felt drawn to monastic life. Although the youngest monk in the house, he excelled in virtue. At age 18 he traveled to Jerusalem, seeking to learn more about living in solitude. Soon he asked to be accepted as a disciple of a well-known local solitary, though initially he was regarded as too young to live completely as a hermit. Initially, Sabas lived in a monastery, where he worked during the day and spent much of the night in prayer. At the age of 30 he was given permission to spend five days each week in a nearby remote cave, engaging in prayer and manual labor in the form of weaving baskets. Following the death of his mentor, St. Euthymius, Sabas moved farther into the desert near Jericho. There he lived for several years in a cave near the brook Cedron. A rope was his means of access. Wild herbs among the rocks were his food. Occasionally men brought him other food and items, while he had to go a distance for his water. Some of these men came to him desiring to join him in his solitude. At first he refused. But not long after relenting, his followers swelled to more than 150, all of them living in individual huts grouped around a church, called a laura. The bishop persuaded a reluctant Sabas, then in his early 50s, to prepare for the priesthood so that he could better serve his monastic community in leadership. While functioning as abbot among a large community of monks, he felt ever called to live the life of a hermit. Throughout each year —consistently in Lent—he left his monks for long periods of time, often to their distress. A group of 60 men left the monastery, settling at a nearby ruined facility. When Sabas learned of the difficulties they were facing, he generously gave them supplies and assisted in the repair of their church. Over the years Sabas traveled throughout Palestine, preaching the true faith and successfully bringing back many to the Church. At the age of 91, in response to a plea from the Patriarch of Jerusalem, Sabas undertook a journey to Constantinople in conjunction with the Samaritan revolt and its violent repression. He fell ill and, soon after his return, died at the monastery at Mar Saba. Today the monastery is still inhabited by monks of the Eastern Orthodox Church, and St. Sabas is regarded as one of the most noteworthy figures of early monasticism. Comment: Few of us share Sabas’s yearning for a cave in the desert, but most of us sometimes resent the demands others place on our time. Sabas understands that. When at last he gained the solitude for which he yearned, a community immediately began to gather around him and he was forced into a leadership role. He stands as a model of patient generosity for anyone whose time and energy are required by others—that is, for all of us.   RETURN TO TOP

GENERAL MARIOLOGY

The Predestination of the Virgin Mother and Her Immaculate Conception  By Fr. Peter Damian Fehlner, F.I.  The following article is an excerpt from the recently published Marian anthology, Mariology: A Guide for Priests, Deacons, Seminarians, and Consecrated Persons, Seat of Wisdom Books, A Division of Queenship, 2008. Fifteen international Mariology experts contributed to the text. The book features a foreword by Archbishop Raymond L. Burke and has 17 chapters divided into four parts: 1. Mary in Scripture and the Early Church; 2. Marian Dogma; 3. Marian Doctrine; and 4. Marian Liturgy and Devotion. The book is now available from Queenship Publications. To obtain a copy, visit queenship.org. Visit books.google.com and search on "Mariology: A Guide" to view the book in its entirety, or simply click here. Asst. Ed. Introduction The two closely related mysteries treated in this chapter are extraordinarily important, indeed, according to the Scotistic-Franciscan view of Mariology, crucially important, for a correct appreciation of Catholic theology on Mary and the Marian character of "our theology," viz., the saving knowledge of God possible to us in a time of pilgrimage (1). Since the close of Vatican II, and despite that Council’s very firm reaffirmation of both mysteries in the traditional sense (2), treatment of the predestination of Mary has disappeared from Mariological study. Some expositions of the Immaculate Conception have either 1) minimized its binding dogmatic character with calls for its "dedogmatization," viz., its reduction to the status of a thesis pertaining to an unimportant and perhaps out-dated theological system no longer binding in faith on all Catholics; 2) downplayed or even denied its character as a unique privilege of Mary alone, and so reducing the Mother of God to the status of just another woman; or 3) totally naturalized the privilege (along the lines of the ancient heretic Pelagius) by eliminating any reference in its definition to original sin (3). Closely examined, these trends reflect both the anti-metaphysical, anti-supernatural and ultimately pantheistic character fueling some current theological speculation claiming to offer "new" and "radically different" directions given to Catholic thought and life by Vatican II (4). Pope Benedict XVI has recently (5) described this kind of Vatican II hermeneutic as one of discontinuity, inevitably leading to rupture within the Church. Such a hermeneutic, says the Holy Father, betrays the genuine intentions and meaning of the council texts, which are those of continuity and renewal in harmony with Tradition. Continuity with Tradition in reading Vatican II means not opposing the metaphysical and supernatural character of patristic-scholastic theology, always insisted upon authoritatively by the apostolic Magisterium, to a biblical-historical approach as mutually exclusive alternatives. Rather, continuity with tradition postulates a recognition that the metaphysical and supernatural content of theology is at the very heart of the biblical-historical. Both Bl. Pius IX in the bull of definition of the Immaculate Conception, Ineffabilis Deus, 1854, and Pope Pius XII in the bull of definition of the Assumption, Munificentissimus Deus, 1950, expressly teach the joint predestination of Jesus and Mary: uno eodemque decreto (in one and the same decree). Vatican II, in its summary of the Mariology of the Church, has done nothing else but point this out, stressing in particular how 1) the joint predestination of Mary with Christ (Lumen Gentium 61 and 62) and 2) the Immaculate Conception as the beginning of her history (Lumen Gentium 56), are starting points for understanding the person and unique role of Mary in the mystery of Christ and of the Church, both in the mind of God and in the unfolding of the divine counsels of salvation. And John Paul II reiterates, in Redemptoris Mater 8-10, that this doctrine is at the root of the Church’s teaching and of our faith concerning the economy of salvation. This is what is meant when Mariology is described as metaphysical, and when our metaphysics is said to be radically Marian-Christic (6). Hence, a biblically based theology is radically metaphysical at its core, because in the final analysis the very possibility of an economy of salvation and an order of finite realities outside the Creator and Savior is anchored in the counsels of the divine will, that is, on predestination or the order between various intentions determined by divine mercy and goodness. In turn, a full grasp of theological metaphysics is only possible via Revelation, viz., via Scripture and Tradition. No one has ever seen God or known the counsels of his will except him who is in the bosom of the Father. On entering our world through and from the bosom of Mary, he has told us about this "metaphysics" (cf. Jn 1:18). This is why biblical history is metaphysical, and theological metaphysics is biblical. Because this is so, the relation between creation and grace, or between creation and predestination to grace and glory in Christ in the order of finite realities outside of God (ad extra), becomes central to any understanding of what exists and why it exists. The mystery of grace, viz., of the metaphysical (i.e., supernatural), is primarily the mystery of the grace of the Incarnation. Inseparably linked to this mystery is the grace of the Immaculate Conception, or unique personal sanctity of the Mother of the Savior God. For this reason the Virgin Mother as a person belongs not only to the economy of salvation as one of the saved-redeemed, but she alone among the saved also pertains to the order of the hypostatic union, because, as the Immaculate Conception or "Full of Grace," she is capable of being the Virgin-Mother of God. From these few introductory observations it should be clear that those who claim the authority of Vatican II for something this Council not only did not affirm, but firmly denied, not only reject patristic-scholastic Mariology, but the biblical as well. In doing so they undermine the basis of genuine faith in the Incarnation and redemption. It is also possible to relate the two mysteries treated in this chapter in terms of a scholastic axiom concerning the divine counsels and their execution outside the mind of God. Quod primum est in intentione, ultimum est in executione (what is first in intention is last in execution). What is first in the divine counsels concerning Mary is the divine maternity; what is first in the implementation of this first counsel is the Immaculate Conception. This last is the unique personal sanctity of the Virgin, her personal consecration to her Son and Savior. Mary’s only reason for existence is to be full of grace and Christ’s Mother, and he would come to be incarnate only through her because she is immaculate. All this would come to be, not by necessity of nature, but by the good-pleasure of the Father. This fittingness, the Scotistic decuit, far from being irrational and arbitrary, is the font of all rationality in creation. (to be continued)  RETURN TO TOP

DIVINE MERCY

Dairy from St. Faustina On Merciful Heart of Jesus Your Merciful Heart Do with me as You please; only give me Your merciful Heart and that is enough for me (Diary, 650). My Jesus, make my heart like unto Your merciful Heart. Jesus, help me to go through life doing good to everyone (Diary, 692). I must always have a heart which is open to receive the sufferings of others, and drown my own sufferings in the Divine Heart so that they would not be noticed on the outside, in so far as possible (Diary, 792). RETURN TO TOP

CATHOLIC  TEACHING/CONVICTION/TESTIMONY

Synod Propositions 11-15   Conclusions of Episcopal Assembly on Word of God   VATICAN CITY, DEC. 4, 2008 (Zenit.org).- Here are translations of the synodal propositions 11-15, which were submitted to Benedict XVI at the end of the world Synod of Bishops on the "Word of God in the Life and Mission of the Church," held in October at the Vatican. ZENIT will publish a translation of the remaining propositions in subsequent services. * * * Proposition 11 Word of God and charity toward the poor One of the characteristic features of sacred Scripture is the revelation of God's predilection for the poor (cf. Matthew 25:31-46). Jesus of Nazareth, Word of God incarnate, went through this world doing good (cf. Acts 10:35). The Word of God, willingly received, generates abundantly in the Church charity and justice towards all, above all towards the poor. As the encyclical "Deus Caritas Est" teaches, the first to have the right to the proclamation of the Gospel are in fact the poor, in need not only of bread but also of words of life. However, the poor are only the recipients of charity, but also agents of evangelization, in as much as they are open to God and generous in sharing with others. Pastors are called to listen to them, to learn from them, to guide them in their faith and to motivate them to be architects of their own history. Deacons in charge of the service of charity have a particular responsibility in this ambit. The Synod encourages them in their ministry. Proposition 12 Inspiration and truth of the Bible The Synod proposes that the Congregation for the Doctrine of the Faith clarify the concepts of inspiration and truth of the Bible, as well as their reciprocal relationship, in order to understand better the teaching of "Dei Verbum" 11. In particular, it is necessary to highlight the originality of the Catholic biblical hermeneutics in this field. Proposition 13 Word of God and natural law The synodal fathers are well aware of the great challenges present in the current historical moment. One of these touches the enormous development that science has realized in regard to knowledge of nature. Paradoxically, the more this knowledge increases the less one sees the ethical message that stems from the same. In the history of thought, ancient philosophers already used to call this principle "lex naturalis" or natural moral law. As Pope Benedict XVI has recalled, this expression seems to have been made incomprehensible today "because of a concept of nature that is no longer metaphysical, but only empirical. The fact that nature, being itself is no longer permeable to a moral message, creates a sense of disorientation that makes decisions of daily life precarious and uncertain" (Feb. 12, 2007). In the light of the teaching of sacred Scripture, as recalled above all by the Apostle Paul in the Letter to the Romans (cf. Romans 2:14-15), it is good to underline that this law is written in the depth of the heart of each person and each one can access it. Its basic principle is that one must "do good and avoid evil"; a truth that is evidently imposed on all and from which other principles stem that regulate ethical judgment on the rights and duties of each one. It is good to recall that to be nourished by the Word of God also increases knowledge of the natural law and allows for progress of the moral conscience. Hence, the synod recommends to all pastors that they have special solicitude in which the ministers of the Word are sensitive to the rediscovery of the natural law and its function in the formation of consciences. SECOND PART: THE WORD OF GOD IN THE LIFE OF THE CHURCH Proposition 14 Word of God and liturgy The assembly, convoked and gathered by the Spirit to hear the proclamation of the Word of God, is transformed by the same action of the Spirit that is manifested in the celebration. In fact, there, where the Church is, Lord's Spirit is; and where the Lord's Spirit is, the Church also is (cf. Saint Irenaeus, "Adversus Haereses," III, 24, 1). The synodal fathers reaffirm that the liturgy is the privileged place in which the Word of God is fully expressed, both in the celebration of the sacraments as above all in the Eucharist, in the Liturgy of the Hours and in the liturgical year. The mystery of salvation narrated in sacred Scripture finds in the liturgy its own place of proclamation, listening and acting. For this reason, it is imperative that: -- The book of sacred Scripture, even outside liturgical action, has a visible and honorable place in the church. -- Silence should be encouraged after the first and second reading and after the homily is finished, as suggested in the General Order of the Roman Missal (cf. No. 56). -- Celebrations of the Word of God are provided, centered on the Sunday readings. -- Readings of sacred Scripture be proclaimed from worthy liturgical books, namely the lectionaries and the Gospel, to be treated with the most profound respect for the Word of God they contain. -- Highlight the role of the servers of the proclamation: readers and cantors. -- Men and women lectors be adequately formed, so that they can proclaim the Word of God in a clear and comprehensible way. The latter must be invited to study and witness with their life the contents of the Word they read. -- The Word of God be proclaimed in a clear way, with control of the dynamics of communication. -- Persons for whom the reception of the Word of God, communicated in the usual way is difficult as well as persons with sight or hearing disabilities not be forgotten. -- Competent and effective use be made of acoustic instruments. Moreover, the synodal fathers feel the duty to remind of the grave responsibility of those who preside over the Eucharist so that the texts of sacred Scripture are never substituted by other texts. No text of spirituality or literature can have the value and wealth contained in sacred Scripture, which is the Word of God. Proposition 15 Homiletic updating and "Directory on the Homily" The homily that updates the proclaimed Word: "Today this scripture has been fulfilled in your hearing" (Luke 4:21). It leads to the mystery celebrated, invites to mission and shares the joys and sorrows, the hopes and fears of the faithful, thus disposing the assembly both to the profession of faith (Creed) as well as the universal prayer of the Mass. There should be a homily in all Masses "cum populo," even during the week. It is necessary that preachers (bishops, priests, deacons) prepare themselves in prayer, so that they preach with conviction and passion. They must ask themselves three questions: -- What do the proclaimed readings say? -- What do they say to me? -- What must I say to the community, taking into account its concrete situation? The preacher should above all allow himself to be questioned first by the Word of God he proclaims. The homily must be nourished by doctrine and transmit the teaching of the Church to strengthen the faith, call to conversion in the framework of the celebration and prepare for the action of the Eucharistic paschal mystery. To help the preacher in the ministry of the Word, and in continuity with the teaching of the post-synodal apostolic "Exhortation Sacramentum Caritatis" (No. 46), the synodal fathers desire the elaboration of a "Directory on the Homily," which should show, together with the principles of homiletics and of the art of communication, the content of the biblical topics that appear in the lectionaries that are used in the liturgy.     RETURN TO TOP

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