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    December 9, 2008  Tuesday in the 2nd Week of  Advent 

 

 

DAILY LITURGICAL/THEME MEDITATION:

"It is not the will of my Father in heaven that one of these should perish"

UNIVERSAL CHURCH/WORLD EVENT(S):

Abortion's Aftermath

SAINT OF THE DAY

St. Juan Diego

 GENERAL MARIOLOGY
The Predestination of the Virgin Mother and Her Immaculate Conception

The Immaculate Conception

DIVINE MERCY

On Merciful Heart of Jesus

Nestling Close To The Sacred Heart

 TEACHING/TESTIMONY/CONVICTION:

On the Definitive Exodus

 

Monthly Index

 

 

DAILY LITURGICAL MEDITATION

 
Tuesday (12/9): "It is not the will of my Father in heaven that one of these should perish"

Scripture: Matthew 18:12-14

12 What do you think?  If a man has a hundred sheep, and one of them has gone astray, does he not leave the ninety-nine on the hills and go in search of the one that went astray?  13 And if he finds it, truly, I say to you, he rejoices over it more than over the ninety-nine that never went astray. 14  So it is not the will of my Father who is in heaven that one of these little ones should perish.

Old Testament Reading: Isaiah 40:1-11

“Speak tenderly to Jerusalem, and cry to her  that her warfare is ended, that her iniquity is pardoned, that she has received from the LORD's hand double for all her sins.  He will feed his flock like a shepherd, he will gather the lambs in his arms, he will carry them in his bosom, and gently lead those that are with young.” (Is. 40:2,11)

Meditation: Do you know what it's like to lose your bearings and to be hopelessly adrift in a sea of uncertainty? To be alone, lost, and disoriented without a sense of direction is one of the worst fears we can encounter. What we would give to have a guide who would show us the way to safety and security, the way to home and family. Scripture comforts us with the assurance that God will not rest until we find our way home to him. The scriptures use the image of a shepherd who cares for his sheep to describe what God is like. God promised that he would personally shepherd his people and lead them to safety (Isaiah 40:11). That is why God sent his only begotten son as the Messiah King who would not only restore peace and righteousness to the land, but who would also shepherd and care for his people with love and compassion. Jesus describes himself as the good shepherd who lays down his life for his sheep (John 10:11).

What can we learn from the lesson of Jesus' parable about a lost sheep? This parable gives us a glimpse of the heart of a true shepherd, and the joy of a community reunited with its lost members. Shepherds not only had to watch over their sheep by day and by night; they also had to protect them from wolves and lions who preyed upon them, and from dangerous terrain and storms. Shepherds often had large flocks, sometimes numbering in the hundreds or thousands.  It was common to inspect and count the sheep at the end of the day. You can imagine the surprise and grief of the shepherd who discovers that one of his sheep is missing! Does he wait until the next day to go looking for it? Or does he ask a neighboring shepherd if he might has seen the stray sheep? No, he goes immediately in search of this lost sheep. Delay for even one night could mean disaster leading to death. Sheep by nature are very social creatures. An isolated sheep can quickly become bewildered, disoriented, and even neurotic. Easy prey for wolves and lions!

The shepherd's grief and anxiety is turned to joy when he finds the lost sheep and restores it to the fold. The shepherd  searches until what he has lost is found. His persistence pays off. What was new in Jesus' teaching was the insistence that sinners must be sought out time and time again.  How easy to forget and be distracted with other matters while the lost become prey for devouring wolves of the soul. The Apostle Peter reminds us that the "devil prowls around like a roaring lion, seeking some one to devour" (1 Peter 5:8).  God does not rejoice in the loss of anyone, but desires that we be saved and restored to friendship with him. That is why the whole community of heaven rejoices when one sinner is found and restored to fellowship with God. God is on a rescue mission today to save us from the destructive forces of sin and evil. Jesus, the Good Shepherd, watches over every step we take. Do you listen to his voice and heed his wise counsel? Do you follow the path he has set for you - a path that leads to life rather than death?

"Lord Jesus, nothing escapes your watchful gaze and care. May I always walk in the light of your truth and never stray from your loving presence."

Psalm 96:1-3, 10-13

1 O sing to the LORD a new song; sing to the LORD, all the earth!
2 Sing to the LORD, bless his name; tell of his salvation from day to day.
3 Declare his glory among the nations, his marvelous works among all the peoples!
10 Say among the nations, "The LORD reigns! Yea, the world is established, it shall never be moved;  he will judge the peoples with equity."
11 Let the heavens be glad, and let the earth rejoice; let the sea roar, and all that fills it;
12 let the field exult, and everything in it! Then shall all the trees of the wood sing for joy
13 before the LORD, for he comes, for he comes to judge the earth.  He will judge the world with righteousness, and the peoples with his truth.
 

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UNIVERSAL CHURCH/WORLD EVENTS

 

Abortion's Aftermath


Dangerous Side Effects Amid a Heated Debate
 
By Father John Flynn, LC

ROME, DEC. 7, 2008 (Zenit.org).- Abortion and life issues in general were one of the hot topics in the recent elections in the United States. If the latest news is any indication the topic will continue to be at the forefront of attention.

According to a study published in the December issue of the British Journal of Psychiatry, women who have an abortion have a higher risk of developing mental health problems.

On Nov. 30, Medical News Today published a summary of the study, carried out by researchers from the University of Otago, New Zealand. The study was based on research with a group of over 500 women born in the city of Christchurch, located in the south island of the country.

The women were interviewed six times between the ages of 15 and 30. In addition to questions about any pregnancies and abortions they were also given a mental health assessment each time.

Out of the group there was a total of 686 pregnancies, to 284 women, before they reached 30 years of age. Out of this total there were 153 abortions, involving 117 women.

The researchers found that the women who had abortions suffered rates of mental health problems that were about 30% higher than other women.

Nevertheless, the study concluded that the effects of abortion were only responsible for a moderate effect on the mental health of women. According to the researchers the study did not support a conclusion that abortion has a “devastating” effect on women’s mental health, but it did clearly reject the pro-abortion position that abortion is without any adverse effects.

“Abortion is likely to be a stressful and traumatic life event which places those exposed to it at a modestly increased risk of a range of common mental health problems,” the authors concluded.

Conflicting studies

The issue of abortion and mental health is one that has been at the center of debate for some time. Earlier this year the American Psychological Association (APA) declared that it found no credible evidence that abortion causes mental health problems, reported the London-based Telegraph newspaper Aug. 18.

Brenda Major, chairman of the APA's task force on the issue, did acknowledge, however that the evidence of mental health risks associated with women who have multiple abortions is more uncertain.

According to the Telegraph the task force did find that some studies found women who have abortions experience feelings of sadness, grief and loss, and some may even suffer depression. At the same time they said there was no evidence that this was caused by the abortion in itself.

The conclusions of the American Psychological Association did not go unchallenged. The conclusions of the task force did not follow from the literature reviewed, declared the Family Research Council (FRC), in a press release dated Aug. 14.

"Other experts have noted that the selection criteria for including studies in the review was enormously biased, and that the report did not quantify the numbers of women likely to be affected by abortion,” commented FRC president, Tony Perkins.

“Consensus exists among many social and medical science scholars that a minimum of 10% - 30% of women who abort suffer from serious, prolonged, negative psychological consequences,” he said.

Psychologist Vincent Rue also disagreed with the American Psychological Association, according to a Sept. 9 report published by LifeNews.com.

Rue said that the APA position is at odds with a statement by the Royal College of Psychiatrists in Britain released earlier this year. The British group warned that the issue "remains to be fully resolved," that additional study was needed and that women should have access to counseling about possible consequences.

Rue also made reference to an Aug. 23 article in the British medical journal the Lancet, which cautioned that, despite the APA pronouncements of abortion being psychologically safe for women, there are risks involved.

Not trivial

The Lancet, Rue explained, said that while there is no causal link between abortion and mental ill-health, the fact is that some women do experience psychological problems after an abortion and this problem should not be trivialized.

The declaration by the Royal College of Psychiatrists referred to by Rue was even more explicit about the risks of abortion. According to an article published March 16 by the London-based Times newspaper, women may be at risk of mental health breakdowns if they have abortions.

The Royal College of Psychiatrists recommended updating abortion information leaflets to include details of the risks of depression. “Consent cannot be informed without the provision of adequate and appropriate information,” it said.

It’s not only women who can suffer following an abortion. At the beginning of the year a conference of pro-life activists in San Francisco heard about the effects of abortion on men, reported the Los Angeles Times on Jan. 7.

The most striking session, the article said, featured the testimony of men whose partners aborted. Jason Baier told the crowd he suffered years of depression and addiction. "I couldn't get the thought out of my head about what I had lost."

"The lived truth of peoples' experience is very hard to dismiss," said Vicki Thorn, who runs post-abortion counseling programs for the Catholic Church. "It's time we ... affirm the pain that fathers feel," she said, according to the Los Angeles Times.

Side effect myths

Depression isn’t the only controversial issue regarding the side effects of abortion. Anti-life pressure groups often argue in favor of allowing abortion in order to prevent women from the risk of dying as a result of illegal abortions.

This is a false myth according to Father Thomas J. Euteneuer. In an article he published June 6 by LifeNews.com, he recounted the experience of Nicaragua, where abortion was made illegal in 2006.

At the time pro-abortion activists argued this would mean more women dying due to back-street abortions, but in fact data from Nicaragua’s Ministry of Health show a decline in maternal mortality.

In 2007 there were just 21 maternal deaths, compared to 50 maternal deaths the year before.

Father Euteneuer explained that along with prohibiting abortion authorities increased prenatal services for pregnant women, along with greater medical attention during childbirth.

Wounded

Benedict XVI addressed the topic of abortion when on May 12 he spoke to members of Italy’s pro-life movement. The three decades of legalized abortion in Italy has led to a decrease in respect for the human person, he declared.

The Pontiff acknowledged that there are many complex causes that can lead to the painful decision of proceeding with an abortion. At the same time, he continued, the Church continues to proclaim that every human life is sacred.

Allowing abortion has not solved the problems women face, the Pope argued, instead it has only added another wound to an already suffering society.

Benedict XVI called for increased support of mothers and families, along with continued efforts to defend human life.

“For Christians, in this fundamental context of society, an urgent and indispensable field for the apostolate and for Gospel witness is always open: to protect life with courage and love in all its stages,” he stated.

Every person is known, loved, and wanted by God, the Pope noted.

“Whoever profanes man, profanes the property of God,” he added. A sobering thought indeed, given the millions of abortions that have taken place in recent years.

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DAILY LITURGICAL SAINT

 

December 9, 2008

St. Juan Diego

(1474-1548)  

Thousands of people gathered in the Basilica of Our Lady of Guadalupe July 31, 2002, for the canonization of Juan Diego, to whom the Blessed Mother appeared in the 16th century. Pope John Paul II celebrated the ceremony at which the poor Indian peasant became the Church’s first saint indigenous to the Americas.

The Holy Father called the new saint “a simple, humble Indian” who accepted Christianity without giving up his identity as an Indian. “In praising the Indian Juan Diego, I want to express to all of you the closeness of the church and the pope, embracing you with love and encouraging you to overcome with hope the difficult times you are going through,” John Paul said. Among the thousands present for the event were members of Mexico’s 64 indigenous groups.

First called Cuauhtlatohuac (“The eagle who speaks”), Juan Diego’s name is forever linked with Our Lady of Guadalupe because it was to him that she first appeared at Tepeyac hill on December 9, 1531. The most famous part of his story is told in connection with the Feast of Our Lady of Guadalupe (December 12). After the roses gathered in his tilma were transformed into the miraculous image of Our Lady of Guadalupe, however, little more is said about Juan Diego.

In time he lived near the shrine constructed at Tepeyac, revered as a holy, unselfish and compassionate catechist who taught by word and especially by example.

During his 1990 pastoral visit to Mexico, Pope John Paul II confirmed the long-standing liturgical cult in honor of Juan Diego, beatifying him. Twelve years later he was proclaimed a saint.

Comment:

God counted on Juan Diego to play a humble yet huge role in bringing the Good News to the peoples of Mexico. Overcoming his own fear and the doubts of Bishop Juan de Zumarraga, Juan Diego cooperated with God’s grace in showing his people that the Good News of Jesus is for everyone. Pope John Paul II used the occasion of this beatification to urge Mexican lay men and women to assume their responsibilities for passing on the Good News and witnessing to it.

Quote:

“Similar to ancient biblical personages who were collective representations of all the people, we could say that Juan Diego represents all the indigenous peoples who accepted the Gospel of Jesus, thanks to the maternal aid of Mary, who is always inseparable from the manifestation of her Son and the spread of the Church, as was her presence among the Apostles on the day of Pentecost” (Pope John Paul II, beatification homily).

 

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GENERAL MARIOLOGY


 

The Predestination of the Virgin Mother and Her Immaculate Conception

 By Fr. Peter Damian Fehlner, F.I. 

The Immaculate Conception (28)

It is commonplace today to encounter theologians who dismiss the auto-definition of Mary at Lourdes as an impossibility, typical of an over-excited mystical imagination and without theological, much less doctrinal, value (29). Such skepticism is but an aspect of a general minimizing of the Immaculate Conception as a doctrine without any immediate biblical foundation, or as a late blooming theologoumenon, coefficient of an outdated scholastic system of metaphysics and tributary to a questionable Augustinian theory of original sin, since Vatican II historical relics of a bygone age. Assertions of this kind form the basis for proposals to "dedogmatize" the Immaculate Conception and thereby reduce Mariology to the status of a marginal part of theology, dealing with truths on the lower rungs of the "hierarchy of truths," belief in which is not absolutely necessary for salvation (30).

Careful, honest and objective examination of these claims does not require much time to recognize the unsustainable structure of this kind of argumentation and the gratuitous character of so many of its erroneous assertions (31). Let us focus our attention on one of the most gratuitous, viz., that the mystery now known as the dogma of the Immaculate Conception made a late appearance in the Church, long after the close of public revelation and formation of the deposit of faith. This is simply false. And the demonstration of its falsity not only undermines the credibility of most of the other assertions in modern arguments against the Immaculate Conception, but makes plain the central importance of this mystery within the economy of salvation. The development or process culminating in the dogmatic definition of 1854, rather than creating a new truth, clarified one always believed because always included in the deposit of faith formed by our Lord. It is by first studying this Tradition as it is proclaimed by the living Magisterium of the Church that we come to master a theological (and not merely philological-historical) exegesis of the Scriptures. In studying the Immaculate Conception as framed by Tradition we come to realize what St. Bonaventure means when he says (32) that we find in Scripture not merely a treatise on Mariology, but somehow the presence of Mary in every verse of Scripture from Genesis to Revelation. For it is impossible to speak of the incarnate Word without including some reference to the Marian mode of the Incarnation. Appreciation of how the biblical affirmation of the all-holiness of Mary, her blessedness, her absolute immunity from the Devil’s influence, comes to be expressed as the Immaculate Conception, and how this formulation is basic to an understanding of the mysteries of grace and of the Church, arises precisely out of study of this mystery in Tradition.

The witness of Tradition (33) to the character of the Immaculate Conception as a revealed truth may best be appreciated by considering it under three headings: 1) the grounds of the dogma in Revelation; 2) assertions (explicit and implicit) of the stainless conception as such; and 3) explanations of its possibility and appropriateness. The first two headings are a commentary on the fecit of the old axiom: potuit, decuit, ergo fecit, and will be treated together. The last deals with the potuit and decuit. We know God preserved Mary pure at conception, because he has told us so.

(to be continued)


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DIVINE MERCY

Dairy from St. Faustina

On Merciful Heart of Jesus

Nestling Close To The Sacred Heart

At that moment, a ray of light illumined my soul, and I saw the whole abyss of my misery. In that same moment I nestled close to the Most Sacred Heart of Jesus with so much trust that even if I had the sins of all the damned weighing on my conscience, I would not have doubted God's mercy but, with a heart crushed to dust, I would have thrown myself into the abyss of Your mercy (Diary, 1318).

I entrust myself to You as a little child does to its mother's love. Even if all things were to conspire against me, and even if the ground were to give way under my feet, I would be at peace close to Your Heart. You are always a most tender mother to me, and You surpass all mothers (Diary, 1490).

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 CATHOLIC  TEACHING/CONVICTION/TESTIMONY

 

On the Definitive Exodus
 

"From the Kingdom of Evil to the Kingdom of God"
 

VATICAN CITY, DEC. 7, 2008 (Zenit.org).- Here is the address Benedict XVI delivered today before praying the Angelus with those gathered in St. Peter's Square.

* * *

Dear Brothers and Sisters!

For a week now we have been experiencing the liturgical season of Advent: a time of openness to God's future, a time of preparation for Christmas, when he, the Lord, who is the absolute novelty, came to dwell in the midst of this fallen humanity to renew it from within. In the Advent liturgy there resounds a message full of hope, which invites us to lift up our gaze to the ultimate horizon, but at the same time to recognize the signs of God-with-us in the present. On this second Sunday of Advent, the Word of God assumes the emotional aspects of the so-called Deutero-Isaiah, which finally announces liberation to the Israelites, who have suffered decades of bitter exile in Babylon: "Comfort, give comfort to my people," the prophet says in God's name. "Speak to Jerusalem's heart and tell her that her tribulation is over" (Isaiah 40:1-2). This is what the Lord wants to do in Advent: to speak to the heart of his people and, through them, to the whole of humanity, to proclaim salvation.

Today as well the Church's voice is lifted up: "Prepare a way for the Lord in the desert" (Isaiah 40:3). For populations worn out by misery and hunger, for throngs of refugees, for those who suffer grave and systematic violations of their rights, the Church is as a sentinel on the mountain of faith and she announces to them: "Behold your God! The Lord your God comes in power" (Isaiah 40:11).

This prophetic announcement is realized in Jesus Christ. He, with his preaching and then with his death and resurrection, fulfilled the ancient promises, revealing a deeper and more universal perspective. He inaugurated an exodus that was no longer a merely earthly, historical, and as such provisional, exodus, but one that was radical and definitive: the passage from the kingdom of evil to the Kingdom of God, from the dominion of sin and death to that of love and life. Because of this, Christian hope transcends the legitimate desire for a social and political liberation, because that what Jesus began is a new humanity that comes "from God," but that at the same time germinates on our earth, to the extent that it lets itself be impregnated by the Spirit of the Lord. It is thus a matter of entering fully into the logic of faith: believing in God, in his plan of salvation, and also working for the building up of his Kingdom. Justice and peace, in fact, are God's gift, but they require men and women who are "good soil," ready to receive the good seed of his Word.

Jesus is the first fruit of this new humanity, the Son of God and the Son of Mary. She, the Virgin Mother, is the "way" that God himself prepared for his coming into the world. With all her humility, Mary walks at the head of the new Israel in the exodus from every exile, from all oppression, from every moral and material slavery, toward "the new heavens and the new earth, in which justice lives" (2 Peter 3:13). Let us entrust the desire for peace and salvation of the men of our time to her maternal intercession.

[After the Angelus the Pope greeted the pilgrims in various languages. In Italian he said:]

The Patriarch of Moscow and All Russia, His Holiness Alexy II, died on Friday. We join our Orthodox brethren in prayer to recommend his soul to the goodness of the Lord, that he might welcome him into this kingdom of light and peace.

On Thursday, Dec. 11, in the afternoon, following the Holy Mass at which Cardinal Agostino Vallini will preside, I will meet with the students of the Roman universities in the Basilica of St. Peter. In observance of the Pauline Year, I will give the young students the Apostle Paul's Letter to the Romans. I will be happy to greet the students, along with the rectors, the professors and the technical and administrative staffs at this traditional gathering in preparation for Christmas.

I am happy to address a special greeting to the Chierici Mariani dell’Immacolata Concezione, who are beginning the jubilee of the rebirth and reform of their congregation. Dear brothers, may the Virgin Mary obtain abundant graces for you and help you always to remain faithful to your charism.
 

 

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