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TRÁI TIM
MẸ: NƠI CON NƯƠNG NÁU - ĐƯỜNG ĐẾN VỚI CHÚA |
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"Chúa Giêsu muốn dùng con để làm
cho Mẹ được nhận biết và yêu mến" |
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November 16, 2008
–
33rd
Sunday
of
Ordinary Time
DAILY LITURGICAL/THEME MEDITATION:
"The master will settle his account
with them"
UNIVERSAL CHURCH/WORLD EVENT(S):
It's About Morals, Not
Dollars, Says Vatican Aide;
Bishops Speak Out Against
Adultery Ads
SAINT OF THE DAY
St. Margaret of
Scotland
GENERAL
MARIOLOGY
The Virgin Mary in the New Testament,
Part I:
"The
Fullness of Time" (Gal 4:4)
DIVINE MERCY
On Glory, Glorify:
Seeing The Glory Of God's Mercy
TEACHING/TESTIMONY/CONVICTION:
US Bishops on Freedom of
Choice Act
Monthly Index

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DAILY LITURGICAL MEDITATION |
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Sunday (11/16): "The master will settle his
account with them"
Scripture: Matthew 25:14-30
14 "For it will be as when a man going on a journey called his
servants and entrusted to them his property; 15 to one he gave five
talents, to another two, to another one, to each according to his
ability. Then he went away. 16 He who had received the five talents went
at once and traded with them; and he made five talents more. 17 So also,
he who had the two talents made two talents more. 18 But he who had
received the one talent went and dug in the ground and hid his master's
money. 19 Now after a long time the master of those servants came and
settled accounts with them. 20 And he who had received the five talents
came forward, bringing five talents more, saying, `Master, you delivered
to me five talents; here I have made five talents more.' 21 His master
said to him, `Well done, good and faithful servant; you have been
faithful over a little, I will set you over much; enter into the joy of
your master.' 22 And he also who had the two talents came forward,
saying, `Master, you delivered to me two talents; here I have made two
talents more.' 23 His master said to him, `Well done, good and faithful
servant; you have been faithful over a little, I will set you over much;
enter into the joy of your master.' 24 He also who had received the one
talent came forward, saying, `Master, I knew you to be a hard man,
reaping where you did not sow, and gathering where you did not winnow;
25 so I was afraid, and I went and hid your talent in the ground. Here
you have what is yours.' 26 But his master answered him, `You wicked and
slothful servant! You knew that I reap where I have not sowed, and
gather where I have not winnowed? 27 Then you ought to have invested my
money with the bankers, and at my coming I should have received what was
my own with interest. 28 So take the talent from him, and give it to him
who has the ten talents. 29 For to every one who has will more be given,
and he will have abundance; but from him who has not, even what he has
will be taken away. 30 And cast the worthless servant into the outer
darkness; there men will weep and gnash their teeth.'
Meditation: What can economics and productivity teach us about
the kingdom of heaven? Jesus' story about a businessman who leaves town
and entrusts his money with his workers made perfect sense to his
audience. Wealthy merchants and businessmen often had to travel abroad
and leave the business to others to handle while they were gone. Why did
Jesus tell this story? Most importantly it tells us something about how
God deals with us, his servants. The parable speaks first of the
Master's trust in his servants. While he goes away he leaves them with
his money to use as they think best. While there were no strings
attached, this was obviously a test to see if the Master's workers would
be industrious and reliable in their use of the money entrusted to them.
Third, the master rewards those who are industrious and faithful and he
punishes those who sit by idly and who do nothing with his money. The
essence of the parable seems to lie in the servants' conception of
responsibility. Each servant entrusted with the master's money was
faithful up to a certain point. The servant who buried the master's
money was irresponsible. One can bury seeds in the ground and expect
them to become productive because they obey natural laws. Coins,
however, do not obey natural laws. They obey economic laws and become
productive in circulation. The master expected his servants to be
productive in the use of his money.
What do coins and the law of economics have to do with the kingdom of
God? The Lord entrusts the subjects of his kingdom with gifts and graces
and he gives his subjects the freedom to use them as they think best.
With each gift and talent, God gives sufficient the means (grace and
wisdom) for using them in a fitting way. As the parable of the talents
shows, God abhors indifference and an attitude that says it's not worth
trying. God honors those who use their talents and gifts for doing good.
Those who are faithful with even a little are entrusted with more! But
those who neglect or squander what God has entrusted to them will lose
what they have. There is an important lesson here for us. No one can
stand still for long in the Christian life. We either get more or we
lose what we have. We either advance towards God or we slip back. Do you
earnestly seek to serve God with the gifts, talents, and graces he has
given to you?
"Lord Jesus, be the ruler of my heart and thoughts, be the king of my
home and relationships, and be the master of my work and service. Help
me to make good use of the gifts, talents, time, and resources you give
me for your glory and your kingdom."
Psalm 128:1-5
1: Blessed is every one who fears the LORD, who walks in his ways!
2: You shall eat the fruit of the labor of your hands; you shall be
happy, and it shall be well with you.
3: Your wife will be like a fruitful vine within your house; your
children will be like olive shoots around your table.
4: Lo, thus shall the man be blessed who fears the LORD. 5: The LORD
bless you from Zion! May you see the prosperity of Jerusalem all the
days of your life!
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UNIVERSAL CHURCH/WORLD EVENTS |
It's About Morals, Not Dollars, Says Vatican Aide
Urges a Broader Look at Economic Crisis
VATICAN CITY, NOV. 14, 2008 ( Zenit.org).- For a problem that is not exclusively financial, there needs to be a solution that is not exclusively financial, a Vatican representative is recalling.
Bishop Giampaolo Crepaldi, secretary of the Pontifical Council for Justice and Peace, said this on Vatican Radio when he discussed the ongoing worldwide economic crisis.
"The crisis that the world is currently living is not just financial, and therefore the solution cannot be purely financial," he said. Instead, the economic crisis "verifies what the Church's social doctrine has said for a long time: When an economic-financial system goes into crisis, it is never due to economic of financial motives, but because in its origin, there has been a wound in the global moral system."
In this sense, the prelate indicated that at the origin, there is a "crisis of trust."
"Everyone is speaking of it, of again establishing mutual trust so as to resolve the crisis," he said. But trust "is not an economic or financial element, but rather an ethical attitude.
"When the market erodes this ethical attitude, all of us know that it is no longer in a state of being reconstructed by itself."
The Vatican official contended that three elements are key for bettering the situation: "the market, on one side, the state on the other, and also civil society. And this, precisely to respond to those demands and inspirations that come from the principle of subsidiarity."
According to the social doctrine of the Church, Bishop Crepaldi continued, "it is necessary to look with more wisdom at the market and the role that it can have."
"We would not have gotten to where we are now if we would have treated the market as a means and not an end," he affirmed.
Finally, the prelate made a call to the G-20 nations who will meet Saturday, urging them to work in accord with the resolutions from the Doha conference.
"The fear is that the current financial crisis undermines the work and commitments made by the nations and the international community to finance development," he said. Instead, the bishop expressed his hope that the G-20 nations will "confirm [aid for poor countries] and take this on with a greater sense of responsibility."
Bishops Speak Out Against Adultery Ads
Internet Site Promotes Dating Service for Married People
BOSTON, Massachusetts, NOV. 14, 2008 ( Zenit.org).- The bishops of Massachusetts are defending the institution of marriage in the face of advertising in the state that promotes adultery.
The bishops said they were "compelled to speak in support of marriage" after seeing advertisements of an Internet dating site for married people looking for adulterous relationships.
The statement was published today and signed by Cardinal Sean O'Malley, the archbishop of Boston, Bishop Timothy McDonnell of Springfield, Bishop George Coleman of Fall River and Bishop Robert McManus of Worcester.
"This wrongful enterprise threatens not only the oldest and most foundational of human institutions but also the common good of all," the bishops said. "Marriage requires honesty, loyalty, trust, self-sacrifice, personal responsibility, respect, and commitment.
"Marriage is a vocation that benefits all of society by building and strengthening human relationships within the family home and beyond with relatives, neighbors and one’s community. Marriage is the basis for the family, the fundamental human society. A healthy committed marriage helps to insure the well-being of children, create social stability and improve the quality of life for all citizens."
The prelates said the advertising "will not benefit families and the ads send the wrong message to our young."
"The ad campaign will further erode the unique and important role that marriage has in contributing to the common good," they said. "Where marriage is weakened the social cost is enormous."
Commending the media outlets that refused the ads, the bishops asked more to do the same.
"We honor and support those couples who have committed themselves to each other in the vocation of marriage," they added, "and offer prayers that they remain strong in the face of increasing social pressures to abandon their promise of fidelity."
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DAILY LITURGICAL SAINT |
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November 16, 2008

St. Margaret of Scotland

(1050?-1093)
Margaret of Scotland was a truly liberated woman in the sense that she
was free to be herself. For her, that meant freedom to love God and
serve others.
Margaret was not Scottish by birth. She was the daughter of Princess
Agatha of Hungary and the Anglo-Saxon Prince Edward Atheling. She spent
much of her youth in the court of her great-uncle, the English king,
Edward the Confessor. Her family fled from William the Conqueror and was
shipwrecked off the coast of Scotland. King Malcolm befriended them and
was captivated by the beautiful, gracious Margaret. They were married at
the castle of Dunfermline in 1070.
Malcolm was good-hearted, but rough and uncultured, as was his country.
Because of Malcolm’s love for Margaret, she was able to soften his
temper, polish his manners and help him become a virtuous king. He left
all domestic affairs to her and often consulted her in state matters.
Margaret tried to improve her adopted country by promoting the arts and
education. For religious reform, she instigated synods and was present
for the discussions which tried to correct religious abuses common among
priests and others, such as simony, usury and incestuous marriages. With
her husband, she founded several churches.
Margaret was not only a queen, but a mother. She and Malcolm had six
sons and two daughters. Margaret personally supervised their religious
instruction and their other studies.
Although she was very much caught up in the affairs of the household and
country, she remained detached from the world. Her private life was
austere. She had certain times for prayer and reading Scripture. She ate
sparingly and slept little in order to have time for devotions. She and
Malcolm kept two Lents, one before Easter and one before Christmas.
During these times she always rose at midnight for Mass. On the way home
she would wash the feet of six poor persons and give them alms. She was
always surrounded by beggars in public and never refused them. It is
recorded that she never sat down to eat without first feeding nine
orphans and 24 adults.
In 1093, King William Rufus made a surprise attack on Alnwick castle.
King Malcolm and his oldest son, Edward, were killed. Margaret, already
on her deathbed, died four days after her husband.
Comment:
There are two ways to be charitable: the "clean way" and the "messy
way." The "clean way" is to give money or clothing to organizations that
serve the poor. The "messy way" is dirtying your own hands in personal
service to the poor. Margaret's outstanding virtue was her love of the
poor. Although very generous with material gifts, Margaret also visited
the sick and nursed them with her own hands. She and her husband served
orphans and the poor on their knees during Advent and Lent. Like Christ,
she was charitable the "messy way."
Quote:
"When [Margaret] spoke, her conversation was with the salt of wisdom.
When she was silent, her silence was filled with good thoughts. So
thoroughly did her outward bearing correspond with the staidness of her
character that it seemed as if she has been born the pattern of a
virtuous life" (Turgot, St. Margaret's confessor).
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GENERAL
MARIOLOGY |
The Virgin Mary in the New Testament, Part I
By Fr. Settimio M. Manelli, F.I.
"The
Fullness of Time" (Gal 4:4)
If
Holy Scripture, from an inter-testamental perspective, is the birthplace
of the Blessed Virgin Mary in the history of salvation, one must
also add that the Old Testament was this unique creature’s first
land of birth in the world.
But
most accurately, the origins of the Blessed Virgin Mary are
transcendent, from eternity, in the "one and the same decree" of
the Incarnation of the Word, universal Savior and Redeemer (1), about
whom numerous pages of Old Testament revelation speak. For us this
revelation constitutes the original source of the creative and saving
plan of God.
To
know the homeland of the Blessed Virgin Mary, it is in fact enough to
know the Mariological texts of the Old Testament, reading them "as they
are read in the Church" (2), according to the norms of
biblical-theological exegesis, i.e., "in the light of Christ and of the
Church" (3), to find in them what is called "Mariology in its roots."
Such Mariology in the New Testament and "in the Tradition originating
with the apostles and developing in the Church under the assistance of
the Holy Spirit" (Dei Verbum 8) has come to full maturity in its
historical-theological realization (4).
For a
still more solid Mariological reading of the Old Testament, summary
explanations of the criteria used by the Magisterium of the Church for
assessing the meaning of the Old Testament texts (5) have been
formulated, particularly in relation to what is considered the
hebraica veritas (6).
In
fact, on the basis of directives and norms of the Pontifical Biblical
Commission found in the recent document: "The Jewish People and its
Sacred Scriptures in the Christian Bible," it appears firmly established
that Mariology, or more exactly the mystery of the Blessed Virgin Mary,
is found
in
the texts of the Old Testament explicitly and clearly. The genuine
content of every revealed datum "finds its realization in Jesus" (21,
6). As a consequence only "the Christian in the light of Christ and of
the Church discovers that surplus of meaning hidden in them" (Ibid.).
Without this "surplus of meaning," which is accessible only to him who
reads the Scriptures "in the light of Christ and of the Church," every
other interpretation cannot help but be reductive and indeed
misrepresent the genuine and real content of revealed truth.
In
view of this the document indicates, in relation to Jewish and more
specifically rabbinic hermeneutical rules for interpreting the Old
Testament, criteria whereby the very firm link binding Old and New
Testaments can be perceived. In such wise a Christian hermeneutic of the
Old Testament is set in clear relief, one "very different, certainly,
from that of Judaism, one nonetheless corresponding to the potential
meaning inherent in the texts themselves" (n. 64). The "potential
meaning inherent in the texts themselves" can only be grasped by one who
reading the Scriptures "in the light of Christ and of the Church" finds
the "surplus of meaning" enabling him to pass from "potential" to
"actual" harmonious, consistent realization of that meaning, without
recourse to tortured and sometimes downright contradictory
reinterpretations.
… It
has indeed been remarked that in the final analysis "we Christians, to
understand fully the Scripture, not grasping merely the necessarily
reductive meaning understood by the Hebrews, but their entire
historical-theological content, must always read them not as if still
Hebrews under the Old Covenant, blind in relation to the New, but as
"Christians" enlightened by Christ. This is to say, we must read them
"in the light of Christ and of the Church" so as to grasp the entire
content, "hidden," but historic and real, of Divine
Revelation contained in them and made manifest to us. This is,
precisely, biblical-theological exegesis, which the document cited also
calls "theological interpretation, but at the same time fully
historical" (n. 21) (7).
Now,
in an exegetical examination of the Mariological biblical texts of the
Old Testament considered as a whole, we discover among the many to be
studied a number of prophecies, a group of figures, a notable number of
symbols and some other significant texts. In virtue of these one may,
without hesitation, affirm that the Blessed Virgin Mary has been clearly
prophesied, luminously prefigured, and richly symbolized in the books of
the Old Testament (8).
The
presence of the mystery and of the person of the Blessed Virgin Mary in
the pages of Old Testament biblical revelation is, therefore, well
founded, significant and suggestive. And it is just in this way that it
has been cultivated in enlightened fashion, from antiquity, by the
Fathers, by Tradition, by the Magisterium, by the liturgy and by sacred
art, from century to century, during the course of two Christian
millennia (9). All this confirms ad abundantiam what Vatican II
clearly and lucidly teaches about the connatural, unbreakable link
between the contents of Sacred Scripture, the contents of Tradition, and
the contents of the Magisterium: "It is clear, then, that Sacred
Tradition, Sacred Scripture and the Magisterium of the Church, in virtue
of the wise dispositions of God, are so connected and joined among
themselves that no one of them can subsist without the others, and all
together, each in its own way, under the action of the one Holy Spirit,
contribute efficaciously to the salvation of souls" (Dei Verbum,
10).
(to be continued)
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DIVINE MERCY
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On Glory, Glorify
Seeing The Glory Of
God's Mercy
In order to write
anything at all, I must make use of words, though they
cannot render all of what my soul enjoyed on seeing the
glory of God's mercy (Diary, 1659).
The glory of The Divine Mercy is resounding, even now,
in spite of the efforts of its enemies and of Satan
himself, who has a great hatred for God's mercy (Diary,
1659).
I will glorify [Jesus] in abandonment and darkness, in
agony and fear, in pain and bitterness, in anguish of
spirit and grief of heart (Diary, 1662).
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CATHOLIC TEACHING/CONVICTION/TESTIMONY |
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US Bishops on Freedom of Choice Act
"A Good State Protects the Lives of All"
BALTIMORE, Maryland, NOV. 12, 2008 ( Zenit.org).- Here is the statement Cardinal Francis George, the president of the U.S. episcopal conference, published today at the end of the bishops' three-day fall assembly.
* * *
"If the Lord does not build the house, in vain do its builders labor; if the Lord does not watch over the city, in vain does the watchman keep vigil." (Psalm 127, vs. 1)
The Bishops of the Catholic Church in the United States welcome this moment of historic transition and look forward to working with President-elect Obama and the members of the new Congress for the common good of all. Because of the Church's history and the scope of her ministries in this country, we want to continue our work for economic justice and opportunity for all; our efforts to reform laws around immigration and the situation of the undocumented; our provision of better education and adequate health care for all, especially for women and children; our desire to safeguard religious freedom and foster peace at home and abroad. The Church is intent on doing good and will continue to cooperate gladly with the government and all others working for these goods.
The fundamental good is life itself, a gift from God and our parents. A good state protects the lives of all. Legal protection for those members of the human family waiting to be born in this country was removed when the Supreme Court decided Roe vs. Wade in 1973. This was bad law. The danger the Bishops see at this moment is that a bad court decision will be enshrined in bad legislation that is more radical than the 1973 Supreme Court decision itself.
In the last Congress, a Freedom of Choice Act (FOCA) was introduced that would, if brought forward in the same form today, outlaw any "interference" in providing abortion at will. It would deprive the American people in all fifty states of the freedom they now have to enact modest restraints and regulations on the abortion industry. FOCA would coerce all Americans into subsidizing and promoting abortion with their tax dollars. It would counteract any and all sincere efforts by government and others of good will to reduce the number of abortions in our country.
Parental notification and informed consent precautions would be outlawed, as would be laws banning procedures such as partial-birth abortion and protecting infants born alive after a failed abortion. Abortion clinics would be deregulated. The Hyde Amendment restricting the federal funding of abortions would be abrogated. FOCA would have lethal consequences for prenatal human life.
FOCA would have an equally destructive effect on the freedom of conscience of doctors, nurses and health care workers whose personal convictions do not permit them to cooperate in the private killing of unborn children. It would threaten Catholic health care institutions and Catholic Charities. It would be an evil law that would further divide our country, and the Church should be intent on opposing evil.
On this issue, the legal protection of the unborn, the bishops are of one mind with Catholics and others of good will. They are also pastors who have listened to women whose lives have been diminished because they believed they had no choice but to abort a baby. Abortion is a medical procedure that kills, and the psychological and spiritual consequences are written in the sorrow and depression of many women and men. The bishops are single-minded because they are, first of all, single-hearted.
The recent election was principally decided out of concern for the economy, for the loss of jobs and homes and financial security for families, here and around the world. If the election is misinterpreted ideologically as a referendum on abortion, the unity desired by President-elect Obama and all Americans at this moment of crisis will be impossible to achieve. Abortion kills not only unborn children; it destroys constitutional order and the common good, which is assured only when the life of every human being is legally protected. Aggressively pro-abortion policies, legislation and executive orders will permanently alienate tens of millions of Americans, and would be seen by many as an attack on the free exercise of their religion.
This statement is written at the request and direction of all the Bishops, who also want to thank all those in politics who work with good will to protect the lives of the most vulnerable among us. Those in public life do so, sometimes, at the cost of great sacrifice to themselves and their families; and we are grateful. We express again our great desire to work with all those who cherish the common good of our nation. The common good is not the sum total of individual desires and interests; it is achieved in the working out of a common life based upon good reason and good will for all.
Our prayers accompany President-elect Obama and his family and those who are cooperating with him to assure a smooth transition in government. Many issues demand immediate attention on the part of our elected "watchman." (Psalm 127) May God bless him and our country.
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