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TRÁI TIM
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December 23, 2008
–
Tuesday in the
4th Week of
Advent
DAILY LITURGICAL/THEME MEDITATION:
"What then will this child be?" For
the hand of the Lord was with him
UNIVERSAL CHURCH/WORLD EVENT(S):
Benedict XVI Reflects on
Trips to US, France
SAINT OF THE DAY
St.
John of Kanty
GENERAL
MARIOLOGY
The Incarnation: The
Virgin becomes the Co-redemptrix
DIVINE MERCY
On Saving Souls
I Want The Salvation Of Souls
TEACHING/TESTIMONY/CONVICTION:
Youth Exhorted to Declare
That Christ Is Enough
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DAILY LITURGICAL MEDITATION |
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Tuesday (12/23): "What then will this child
be?" For the hand of the Lord was with him
Scripture: Luke 1:57-66
57 Now the time came for Elizabeth to be delivered, and she gave
birth to a son. 58 And her neighbors and kinsfolk heard that the Lord
had shown great mercy to her, and they rejoiced with her. 59 And on the
eighth day they came to circumcise the child; and they would have named
him Zechari'ah after his father, 60 but his mother said, "Not so; he
shall be called John." 61 And they said to her, "None of your kindred is
called by this name." 62 And they made signs to his father, inquiring
what he would have him called. 63 And he asked for a writing tablet, and
wrote, "His name is John." And they all marveled. 64 And immediately his
mouth was opened and his tongue loosed, and he spoke, blessing God. 65
And fear came on all their neighbors. And all these things were talked
about through all the hill country of Judea; 66 and all who heard them
laid them up in their hearts, saying, "What then will this child be?"
For the hand of the Lord was with him.
Old Testament Reading: Malachi 3:1-4,23-24
"1 See, I am sending my messenger to prepare the way before me, and
the Lord whom you seek will suddenly come to his temple. The messenger
of the covenant in whom you delight--indeed, he is coming, says the LORD
of hosts. (Malachi 3:1)
Meditation: Are you surprised to see the relatives of
Zechariah and Elizabeth quibble over what to name their newborn child?
Don’t we do the same thing? This child, however has been named from
above! And Elizabeth is firm in her faith and determined to see that God
be glorified through this child. The name John means "the Lord is
gracious." In the birth of John and in the birth of Jesus the Messiah we
see the grace of God breaking forth into a world broken by sin and death
and without hope. John’s miraculous birth shows the mercy and favor of
God in preparing his people for the coming of its Lord and Savior, the
Christ. When God acts to save us he graciously fills us with his Holy
Spirit and makes our faith "alive" to his promises. Do you make your
life an offering to God, along with your family, and all that you
possess? God wants to fill us with his glory all the days of our lives,
from birth through death. Renew the offering of your life to God and
give him thanks for his mercy and favor towards you?
“Lord Jesus, you are gracious and forgiving towards us. May I ever
seek to bring you glory in all that I do and say.”
Psalm 89:2-5, 27, 29
2 For thy steadfast love was established for ever, thy faithfulness
is firm as the heavens.
3 Thou hast said, "I have made a covenant with my chosen one, I have
sworn to David my servant:
4 `I will establish your descendants for ever, and build your throne for
all generations.'" [Selah]
5 Let the heavens praise thy wonders, O LORD, thy faithfulness in the
assembly of the holy ones!
27 And I will make him the first-born, the highest of the kings of the
earth.
28 My steadfast love I will keep for him for ever, and my covenant will
stand firm for him.
29 I will establish his line for ever and his throne as the days of the
heavens.
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UNIVERSAL CHURCH/WORLD EVENTS |
Benedict XVI Reflects on
Trips to US, France
Says Journeys Are at
Service of God's
Presence
VATICAN CITY, DEC.
22, 2008 ( Zenit.org).-
Benedict XVI is
underscoring the
importance of his
apostolic trips in
2008 -- to the
United States,
France and
Australia.
The Pope recalled
the journeys today
when he had his
traditional exchange
of Christmas
greetings with
prelates and members
of the Roman Curia.
In this annual
address, the Holy
Father highlights
key events of the
year; this year he
also touched on the
October synod of
bishops and the
inauguration of the
Pauline Jubilee
Year.
The apostolic
journeys were about
the "presence of the
Word of God, of God
himself in the
current moment of
history," the
Pontiff said. The
purpose of these
trips can "only be
to serve this
presence [of God]."
"On these occasions,
the Church is made
publicly
perceptible, [and]
with it, the faith,
and because of this,
at least, the
question about God,"
he continued.
The Pope said that
these public
manifestations are a
call to those who
"try to understand
the present times
and the forces at
work in it."
He particularly
mentioned his trip
to Australia, for
the World Youth Day
in July, saying that
these events have
created a type of
youth culture.
And regarding his
journeys to the
United States in
April and to France
in September, the
Pontiff said that
"the Church made
itself visible
before the world and
for the world, as a
spiritual force that
indicates the paths
of life and, through
the testimony of
faith, brings light
to the world."
Those trips, he
said, were days that
"radiated light,
radiated trust in
the value of life
and determination
for the good."
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DAILY LITURGICAL SAINT |
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December 23, 2008
St. John of Kanty
(1390?-1473)
John was a country lad who made good in the big city and the big
university of Kraków, Poland. After brilliant studies he was ordained a
priest and became a professor of theology. The inevitable opposition
which saints encounter led to his being ousted by rivals and sent to be
a parish priest at Olkusz. An extremely humble man, he did his best, but
his best was not to the liking of his parishioners. Besides, he was
afraid of the responsibilities of his position. But in the end he won
his people’s hearts. After some time he returned to Kraków and taught
Scripture for the remainder of his life.
He was a serious man, and humble, but known to all the poor of Kraków
for his kindness. His goods and his money were always at their disposal,
and time and again they took advantage of him. He kept only the money
and clothes absolutely needed to support himself. He slept little, and
then on the floor, ate sparingly, and took no meat. He made a pilgrimage
to Jerusalem, hoping to be martyred by the Turks. He made four
pilgrimages to Rome, carrying his luggage on his back. When he was
warned to look after his health, he was quick to point out that, for all
their austerity, the fathers of the desert lived remarkably long lives.
Comment:
John of Kanty is a typical saint: He was kind, humble and generous, he
suffered opposition and led an austere, penitential life. Most
Christians in an affluent society can understand all the ingredients
except the last: Anything more than mild self-discipline seems reserved
for athletes and ballet dancers. Christmas is a good time at least to
reject self-indulgence.
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GENERAL
MARIOLOGY |
The
Incarnation: The Virgin becomes the Co-redemptrix
By
Mark Miravalle
"Incarnatio
redemptiva redemptio inchoativa" (the redemptive Incarnation is
the Redemption begun). This patristic concept of the miracle of
miracles in which the Second person of the Most Holy Trinity deigned to
become flesh for us correctly conveys that the Incarnation of Jesus
Christ is truly the "Redemption begun." And yet, it was the Father's
perfect plan that such redemptive Incarnation take place only through
the consent of a human, a woman, a virgin.
Perhaps St. Bernard describes it best when he states that the whole
world waited to hear the response of the Virgin, upon whom salvation was
dependent: "The angel awaits an answer; . . . We too are waiting O Lady,
for your word of compassion; the sentence of condemnation weighs heavily
upon us . . . We shall be set free at once if you consent… This is what
the whole earth waits for…" (1).
St.
Luke records the commencement of Redemption:
In
the sixth month the angel Gabriel was sent from God to a city of Galilee
named Nazareth, to a virgin betrothed to a man whose name was Joseph, of
the house of David; and the virgin's name was Mary. And he came to her
and said, "Hail, full of grace, the Lord is with you!" But she was
greatly troubled at the saying, and considered in her mind what sort of
greeting this might be. And the angel said to her, "Do not be afraid,
Mary, for you have found favor with God. And behold, you will conceive
in your womb and bear a son, and you shall call his name Jesus.
He
will be great and will be called the Son of the Most High; and the Lord
God will give to him the throne of his father David, and he will reign
over the house of Jacob for ever; and of his kingdom there will be no
end."
And
Mary said to the angel, "How can this be since I know not man?"
And
the angel said to her, "The Holy Spirit will come upon you, and the
power of the Most High will overshadow you; therefore the child to be
born will be called holy, the Son of God.
And
behold, your kinswoman Elizabeth in her old age has also conceived a
son; and this is the sixth month with her who was called barren. For
nothing is impossible with God." And Mary said, "Behold, I am the
handmaid of the Lord; let it be done to me according to your word." And
the angel departed from her.
"Be
it done unto me according to your word." With these words, words of a
free and immaculate virgin, the Word became flesh and dwelt among us.
"The Eternal Father entrusted himself to the Virgin of Nazareth" (2),
and the Virgin gave her "yes" to the Father's plan to redeem the world
through the incarnate Son.
For
those tempted to dismiss the "fiat of history" as bereft of any real
active participation on the part of the Virgin (as if her consent was
only a type of passive recognition or simple submission), Mary's "fiat"
in the Greek is expressed in the optative mood (ghenòito moi…), a
mood which expresses her active and joyful desire, not merely a passive
acceptance, to participate in the divine plan (3).
Redemption Begun—Co-redemption Begun
As
the Incarnation is the Redemption begun, so too is Mary's fiat
the Co-redemption begun. In the words of Blessed Teresa of
Calcutta, "Of course, Mary is the Coredemptrix. She gave Jesus his body,
and the body of Jesus is what saved us" (4).
The
Letter to the Hebrews tells us that we have been "sanctified by the
offering of the body of Jesus Christ, once for all" (Heb 10:10). But
Jesus receives the precious instrument of Redemption, his sacred body,
through Mary. In virtue of the intimate and sublime salvific gift, body
to Body, heart to Heart, Mother to Son, the Immaculate Virgin begins her
role as Co-redemptrix in the donation of human nature—from the Co-redemptrix
to the Redeemer.
But
within the gift of body from Mary to Jesus, is the gift of heart
bespoken in that gift of body. It is the gift of free will, of soul and
spirit, unconditionally offered back to the Eternal Father, in the "yes"
of the Immaculate One to His redemptive plan, regardless of the price.
With
this "let it be done to me," the humble Virgin of Nazareth becomes the
"cause of salvation for herself and the whole human race" (5) as St.
Irenaeus teaches; the "price of the redemption of captives" (6) as St.
Ephraem proclaims; she "conceived redemption for all" (7) as St. Ambrose
explains; and is rightly greeted, "Hail, redemption of the tears of Eve"
by the eastern Akathist Hymn. St. Augustine tells us that the faithful
Virgin first bore Christ in her heart and then in her flesh (8); and St.
Thomas Aquinas explains that the Blessed Virgin's free consent to
receive the Word represented in a true sense the consent of the entire
human race to receive the Eternal Son as the Redeemer (9).
The
Immaculate One's "yes," soft-spoken to the Archangel Gabriel, is
amplified and resounds throughout creation and time. It is humanity's
yes by humanity's best, for she speaks not only for herself but in the
name of mankind, when she gives her assent to the Father's design for a
Redeemer. The Triune God so respects human free will, typically fragile
and fickle, that he awaits human consent for a mission upon which
literally every human soul's eternal destiny depends. Yet, above all
human creatures, the sinless Mary is most free to choose, most able to
offer herself to the Father for the accomplishment of his will. And when
her consent is given, he generously responds.
Theologians have long examined the precise nature of Mary's fiat in
relation to her role in Redemption, and have sought to categorize it.
Some have argued that her fiat is only a "remote," "indirect" or
"mediate" participation in the plan of Redemption, too distant from
Calvary to be considered an intimate sharing in the accomplishment of
Redemption. But in this we must remember the wisdom of the early Church
Fathers, who teach that the Incarnation is the Redemption anticipated
and begun.
If we
examine the question from the perspective of God the Father of all
mankind, further light is to be found: The Father sends an angelic
invitation to his Immaculate Virgin Daughter, requesting of her a free
assent to become the greatest human cooperator in the plan of Redemption
by becoming the Mother of the Redeemer, including everything that is
mysteriously part of that redemptive plan and role.
There
are not two invitations. There is not one for bearing the Redeemer and
another for suffering with the Redeemer—not one invitation sent
to Nazareth and another sent to Calvary. Mary is invited by the Almighty
to a vocation of the greatest conceivable union with the Redeemer and
with His prophesied mission. The redemptive mission begins with the
Immaculate One giving the Logos flesh, but it certainly does not end
there. The Virgin knows that hers is a historical and lifetime vocation,
that she is to become the Mother of the "Suffering Servant" of
Isaiah—the messianic mission, of which the Virgin, educated in the
Temple, is well knowledgeable. Her vocation is a celestial call for an
extraordinary lifelong suffering. It is an invitation to a vocation of
being "with Jesus," beginning at the Annunciation and continuing in
heart wherever the Redeemer goes and whatever the Redeemer does. Always
she will be his constant companion in suffering. At Calvary, the Virgin
Daughter of the Father understands clearly that her consent to co-suffer
in the great immolation of her Victim-Son was given thirty-three years
earlier at Nazareth.
Is
this not the same with the "yes" that one utters to the various
Christian vocations? The priest, the religious, the married person say
"yes" on the day of ordination, profession, or marriage, accepting a
lifetime of service and love in that vocation, without the knowledge of
everything the vocation will entail in the future. Is the priest on the
day of ordination given divine illumination regarding each and every
specific joy and sorrow that awaits him in the life of priesthood?
Rather his "yes" on the day of ordination is a "yes" to the entire plan
of the Eternal Father for his vocation. The Father need not issue a
second invitation before the most climactic aspects of his priestly
sacrifice numerous years later, for the first "yes" of the priest is a
lifetime "yes" to the entire life vocation.
The
vocational "yes" of the Virgin of Nazareth is a lifetime "yes" to
suffering "with Jesus," from the Annunciation to Calvary and beyond.
Seen in this light, Mary's fiat not only begins her providential
vocation as Co-redemptrix with Jesus, but it also begins an intimately
willed and consented participation in the Father's redemptive plan with
the Son in its entirety, in whatever manner the mission of
Redemption with Jesus is to unfold historically in act and circumstance.
Mary,
with the fullest consent of her heart and spirit, cooperates "with
Jesus" in the redemptive plan of the Father from that Annunciation
"fiat." There is never a time when she is not intimately, morally and
directly cooperating with Jesus in the developing redemptive plan of the
Father, which only reaches full maturity and mystical birth at Calvary
(10). "Principium huius maternitatis est munus Corredemptricis"
(11) (the beginning of this maternity is the office of Co-redemptrix).
For this reason, it is best to describe the singular role of Mary in the
plan of Redemption initiated at the Annunciation as the "Coredemptrix
begun," and her climactic participation "with Jesus" at Calvary as
the "Co-redemptrix fulfilled."
St.
Cyril of Alexandria, homily given at the Council of Ephesus, June 22,
431.
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DIVINE MERCY
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On Saving Souls
I Want The Salvation Of Souls
† Christ, give me souls. Let anything
You like happen to me, but give me souls in return. I want the salvation
of souls. I want souls to know Your mercy. I have nothing left for
myself, because I have given everything away to souls, with the result
that on the day of judgment I will stand before You empty-handed, since
I have given everything away to souls. Thus You will have nothing on
which to judge me, and we shall meet on that day: Love and mercy. ... (Diary,
1426).
† I make constant efforts in practicing virtue. I try faithfully to
follow Jesus. And I deposit this whole series of daily virtues — silent,
hidden, almost imperceptible, but made with great love — in the treasury
of God's Church for the common benefit of souls. I feel interiorly as if
I were responsible for all souls (Diary, 1505).
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CATHOLIC TEACHING/CONVICTION/TESTIMONY |
Youth Exhorted to Declare That Christ Is Enough
Benedict XVI Address Italy's Catholic Action
VATICAN CITY, DEC. 21, 2008 ( Zenit.org).- Benedict XVI encouraged the youth of Catholic action to declare that Christ is enough for them, and to proclaim the joy of faith as the "joy that never ends."
The Pope said this Saturday when he received in audience the young people of Italian Catholic Action. He said the presence of the youth made the "solemn [Apostolic] Palace rejoice with your presence."
"Many say," the Pontiff began, "that young people are capricious, that nothing satisfies them, that they are consumed by games, one after the other. But you say to Jesus: you are enough for me!"
The Holy Father observed that saying to Christ "You are enough for me," means many things: "You are our best friend, who is with us when we play and when we go to school, when we are at home with our parents, our grandparents, our little brothers and sisters and when we go out with our friends. You open our eyes so we can see how our friends are sad, and how many children of the world suffer from hunger, sickness and war.
"You give us true joy, joy that never ends, like our games do. You come into our souls and make us good. You are enough for us above all when we pray, because you always listen to our prayers, prayers that we offer up so that the world becomes more beautiful and good for everyone.
"You are enough for us when you forgive us for some trouble that we cause; you are enough for us because if you forgive us, you come to find us and take us in your arms like you did with the lost sheep. You are enough for us because you have a beautiful Mother who, before you died on the cross, you wanted to become our Mother too."
Catholic Action, Benedict XVI told the young people, "has as its true goal to help you become saints; meeting Jesus, loving his Church and taking interest in the problems of the world will help you toward this."
"Dear young people," the Pontiff added, "you can pray to the Lord that he will change the hearts of those who make weapons, bring terrorists to their senses, convert the heart of those who think always of war and help humanity to build a better future for all the children of the world."
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