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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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October 01, 2008
–
Wednesday of
26th Week in Ordinary Time
DAILY LITURGICAL/THEME MEDITATION:
"No one who looks back is fit for the
kingdom of God"
UNIVERSAL CHURCH/WORLD EVENT(S):
Vatican Aide: Put Man at the
Center of the Economy
SAINT OF THE DAY
St. Thérèse of
Lisieux
GENERAL
MARIOLOGY
Protestant
Reformers Defend Perpetual Virginity (continued)
DIVINE MERCY
On Sanctity,
Holiness: A Bit Of Good Will
TEACHING/TESTIMONY/CONVICTION:
India Bishops on
Anti-Christian Violence
Monthly Index

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DAILY LITURGICAL MEDITATION |
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Wednesday (10/1): "No one who looks back is
fit for the kingdom of God"
Scripture: Luke 9:57-62
57 As they were going along the road, a man said to him, "I will
follow you wherever you go." 58 And Jesus said to him, "Foxes have
holes, and birds of the air have nests; but the Son of man has nowhere
to lay his head." 59 To another he said, "Follow me." But he said,
"Lord, let me first go and bury my father." 60 But he said to him,
"Leave the dead to bury their own dead; but as for you, go and proclaim
the kingdom of God." 61 Another said, "I will follow you, Lord; but let
me first say farewell to those at my home." 62 Jesus said to him, "No
one who puts his hand to the plow and looks back is fit for the kingdom
of God."
Meditation: Are you ready to follow the Lord wherever he may
lead you? With the call the Lord gives the grace to respond and the
strength to follow all the way to the end. Why does Jesus issue a
challenge with the call? Jesus was utterly honest in telling people what
it would cost to follow him. When a would-be disciple approached Jesus
and said he was ready to follow, Jesus told him it would require
sacrifice – the sacrifice of certain creaturely comforts. Jesus appealed
to this man's heart and told him to detach himself from whatever might
hold him back. Spiritual detachment is a necessary step for following
the Lord. It frees us to give ourselves without reserve to the Lord and
his service. While many of us may not need to give up the comfort of our
own home and bed to follow Jesus, we, nonetheless, must be willing to
part with anything that might stand in the way of doing God's will.
Another would-be disciple said he would follow as soon as he had buried
his father. What he meant by this expression was that he felt the need
to return to his home to take care of his father through old age until
he died. The third had no obligation to return home, but simply wanted
to go back and say good-bye. Jesus surprised these would-be disciples
with the stark truth that nothing should hinder us from following the
Lord. Was Jesus being harsh and rude to his would-be followers? Not
really. We are free to decide whether we will take the path which Jesus
offers. But if we choose to go, then the Lord wants us to count the cost
and choose for it freely.
What does the story of a plowman have to do with the journey? A
plowman who looked back while plowing his field caused the line or
furrow he cut into the soil to become crooked. One crooked line easily
leads to another until the whole field is a mess. The plowman had to
look straight ahead in order to keep the plow from going off course.
Likewise, if we look back on what we have freely left behind to follow
the Lord – whether that be some distraction, attachment, or sinful habit
which leads us away from doing God's will – our path will likely diverge
and we'll miss what God has for us. The gospel does not record the
response from these three would-be disciples. We are only left with the
question which Jesus intends for us as well. Are you ready to take the
path Jesus offers? His grace is sufficient and his love is strong. There
is nothing greater we can do with our lives than to place them at the
service of the Lord and Master of the universe. We cannot outgive God in
generosity. Jesus promises that those who are willing to part with what
is most dear to them for his sake "will receive a hundred times as
much and will inherit eternal life" (Matthew 19:29). The Lord Jesus
offers us a kingdom of lasting peace, unending joy, surpassing love,
enduring friendship, and abundant life. Is there anything holding you
back from pursuing the Lord and his will for you life?
"Take, O Lord, and receive my entire liberty, my memory, my
understanding, and my whole will. All that I am and all that I possess
you have given me. I surrender it all to you to be disposed of according
to your will. Give me only your love and your grace – with these I will
be rich enough and will desire nothing more." (Prayer of Ignatius
Loyola, 1491-1556)
Psalm 88:9-15
9 Every day I call upon thee, O LORD; I spread out my hands to thee.
10 Dost thou work wonders for the dead? Do the shades rise up to praise
thee? [Selah]
11 Is thy steadfast love declared in the grave, or thy faithfulness in
Abaddon?
12 Are thy wonders known in the darkness, or thy saving help in the land
of forgetfulness?
13 But I, O LORD, cry to thee; in the morning my prayer comes before
thee.
14 O LORD, why dost thou cast me off? Why dost thou hide thy face from
me?
15 Afflicted and close to death from my youth up, I suffer thy terrors;
I am helpless.
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UNIVERSAL CHURCH/WORL EVENTS |
Vatican Aide: Put Man at the Center of the Economy
Cardinal Martino Says World Is More Than Just Money
SANTIAGO, Chile, SEPT. 30, 2008 ( Zenit.org).- The financial crisis under way in the United States should remind us that the human person must be at the center of the economy, says the president of the Pontifical Council for Justice and Peace.
Cardinal Renato Martino affirmed this in a press conference during a visit he is making to Chile through Wednesday.
"The economic crisis, which is manifested throughout the world, perhaps is a sign that the world is not made up only of bills, money and the economy. […] [The crisis] serves as a reminder that the human person must be put at the center of the whole of world economy," he said, as reported by the Chilean episcopal conference.
Cardinal Martino went on to note some of the problems he considers among the greatest facing humanity today, including the situation of human mobility, and the 200 million people who are seeking work, shelter or a better economic situation.
The prelate also addressed the problem of access to water, an issue expected to grow increasingly complicated in the coming years.
"The right to water is a fundamental human right that is part of the right to life, which is made up of several rights, such as the right to food, work and water. That is why water cannot be an element that is privatized; it must be available to all," he stressed.
Integral perspective
After the press conference, Cardinal Martino met with Chilean bishops to reflect on the relationship between evangelization and social doctrine, "which is not something peripheral or accidental in the evangelizing mission of the Church."
"Social pastoral care is a right and duty of the Church that is based on theological premises," he noted. "It is because of this that the integral vision of the human person must never be lacking in the praxis of Christians in society, in any of its realms: the realm of work, economy, politics, culture, of efforts to build peace."
Social structures, the Vatican official affirmed, "must always consider the truth about man that the Church -- with all her doctrine -- proclaims, teaches and defends."
Cardinal Martino clarified the key role of pastors in spreading the social doctrine of the Church.
"If leadership in directly transforming social, economic and political realities according to God's plan corresponds to the laity," he explained, "to we pastors and priests corresponds a very delicate and not less exacting commitment, namely, to satisfy laypeople's right to be formed and enlightened by the social doctrine of the Church, to be supported in forging a solid spirituality and to be encouraged by the closeness of their pastors."
"Only in this way will they be able to fulfill with evangelical effectiveness their daily commitments in the world," Cardinal Martino affirmed. "This support is still insufficient in many places."
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DAILY LITURGICAL SAINT |
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October 1, 2008

St. Thérèse of Lisieux

(1873-1897)
"I prefer the monotony of obscure sacrifice to all ecstasies. To pick up
a pin for love can convert a soul." These are the words of Theresa of
the Child Jesus, a Carmelite nun called the "Little Flower," who lived a
cloistered life of obscurity in the convent of Lisieux, France. [In
French-speaking areas, she is known as Thérèse of Lisieux.] And her
preference for hidden sacrifice did indeed convert souls. Few saints of
God are more popular than this young nun. Her autobiography, The
Story of a Soul, is read and loved throughout the world. Thérèse
Martin entered the convent at the age of 15 and died in 1897 at the age
of 24.
Life in a Carmelite convent is indeed uneventful and consists mainly of
prayer and hard domestic work. But Thérèse possessed that holy insight
that redeems the time, however dull that time may be. She saw in quiet
suffering redemptive suffering, suffering that was indeed her
apostolate. Thérèse said she came to the Carmel convent "to save souls
and pray for priests." And shortly before she died, she wrote: "I want
to spend my heaven doing good on earth."
[On October 19, 1997, Pope John Paul II proclaimed her a Doctor of the
Church, the third woman to be so recognized in light of her holiness and
the influence of her teaching on spirituality in the Church.]
Comment:
Thérèse has much to teach our age of the image, the appearance, the
"sell." We have become a dangerously self-conscious people, painfully
aware of the need to be fulfilled, yet knowing we are not. Thérèse, like
so many saints, sought to serve others, to do something outside herself,
to forget herself in quiet acts of love. She is one of the great
examples of the gospel paradox that we gain our life by losing it, and
that the seed that falls to the ground must die in order to live (see
John 12).
Preoccupation with self separates modern men and women from God, from
their fellow human beings and ultimately from themselves. We must
relearn to forget ourselves, to contemplate a God who draws us out of
ourselves and to serve others as the ultimate expression of selfhood.
These are the insights of St. Thérèse of Lisieux, and they are more
valid today than ever.
Quote:
All her life St. Thérèse suffered from illness. As a young girl she
underwent a three-month malady characterized by violent crises, extended
delirium and prolonged fainting spells. Afterwards she was ever frail
and yet she worked hard in the laundry and refectory of the convent.
Psychologically, she endured prolonged periods of darkness when the
light of faith seemed all but extinguished. The last year of her life
she slowly wasted away from tuberculosis. And yet shortly before her
death on September 30 she murmured, "I would not suffer less."
Truly she was a valiant woman who did not whimper about her illnesses
and anxieties. Here was a person who saw the power of love, that divine
alchemy which can change everything, including weakness and illness,
into service and redemptive power for others. Is it any wonder that she
is patroness of the missions? Who else but those who embrace suffering
with their love really convert the world?
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GENERAL
MARIOLOGY |
Protestant
Reformers Defend Perpetual Virginity
By Fr. Mateo
(continued)
In 1 Corinthians 7:25-40 Paul bases his doctrine of marriage and
virginity not on an appeal to prevailing cultural norms, but on
his own apostolic authority (v. 25). His recommendations on
virginity are in some ways "alien to biblical culture"—and to
secular culture as well! He realizes this (v. 40a), yet insists
on his decision in this matter, and he further insists: "I, too,
have the Spirit of God" (v. 40b). To balk at Mary's vow is to
nurse a non-problem. A vow is simply a promise to God to follow
a course more excellent than its contrary. Mary did this. The
conditions of a vow of virginity are perfectly met in her, as
early and unbroken Church teaching affirms. Augustine made a
very incisive remark on this subject: "Surely, she would not
say, 'How shall this be?' unless she had already vowed herself
to God as a virgin. . . . If she intended to have intercourse,
she wouldn't have asked this question!" (17)
Several times CRI claims to present "the Protestant position" or "the
Protestant view" or "a Protestant response." Yet Mary's lifelong
virginity is well attested in Protestant sources too—something CRI does
not mention. Martin Luther said, "Christ our Savior was the real and
natural fruit of Mary's virginal womb. . . . This was without the
cooperation of a man, and she remained a virgin after that." (18) John
Calvin also defended Mary's perpetual virginity: "Helvidius (a
fourth-century heretic) has shown himself too ignorant, in saying that
Mary had several sons, because mention is made in some passages of the
brothers of Christ." (19) Bernard Leeming reports that Calvin translates
adelphoi as "cousins" or "relatives." (20) The Swiss reformer
Ulrich Zwingli wrote, "I firmly believe according to the words of the
Gospel that a pure virgin brought forth for us the Son of God and
remained a virgin pure and intact in childbirth and also after the
birth, for all eternity. I firmly trust that she has been exalted by
God to eternal joy above all creatures, both the blessed and the
angels." (21) John de Satgé says "There is certainly nothing in the
Scriptures to invalidate the conclusion of the Church, in the days
before the split between East and West, that Mary was a virgin all her
life…. The full glory (of perpetual virginity) may be seen in the person
of our Lord and his universal love, which all could claim and receive,
but none could monopolize. In this sphere of love's freedom
(emphasis mine) Mary enjoys to the full an identification with him. It
has set her free for universal ministry." (22)
This article was excerpted from Refuting the Attack on Mary: A
Defense of Marian Doctrines, second edition, Catholic Answers, 1999.
Notes
(1)
Elliott Miller, "The Mary of Roman Catholicism," Christian Research
Journal, Part 1, Summer 1990, 11. The second part of Miller's
article appeared in the Fall 1990 issue. In these notes the two parts
are referred to as Part 1, and Part 2.
(2)
Part 1, 12.
(3)
Our Jesuit Life, St. Louis, Institute of Jesuit Sources,
1990, II, IV, A, 33.
(4)
Quoted in Max Thurian, Mary, Mother of All Christians, New York,
Herder and Herder, 1964, 24.
(5)
Matthew 10:38, 19:21, Romans 8:16-17, Philippians 1:28-29, Colossians
1:24, Hebrews 12:11, 1 Peter 2:19-21.
(6)
Part 1, 15.
(7)
Ibid., 12.
(8)
Ibid., 15.
(9)
Karl Keating, Catholicism and Fundamentalism: The Attack on
''Romanism" by "Bible Christians," San Francisco, Ignatius, 1988,
282-289.
(10)
The Septuagint is a Greek translation of the Hebrew Bible, produced in
the third century B.C. in Egypt.
(11)
Part 1,12.
(12)
Ibid.
(13)
Ibid.
(14)
David Hill, Greek Words and Hebrew Meanings, Cambridge:
Cambridge University Press, 1967, 16-18.
(15)
Part 1, 13.
(16)
Ibid.
(17)
Augustine, Holy Virginity, 4, 4.
(18)
Jaroslav Pelikan, ed., Luther's Works, St. Louis, Concordia, vol.
22, 23 (emphasis added).
(19)
Quoted in Bernard, "Protestants and Our Lady," Marian Library Studies,
nos. 128/129, Jan./Feb., 1967, 9.
(20)
Ibid.
(21)
Augustin Bea, "Mary and the Protestants," Marian Studies 83,
April 1961, 1 (emphasis added).
(22)
John de Satgé, Down to Earth: The New Protestant Vision of the Virgin
Mary, Consortium, 1976, 112-113.
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DIVINE MERCY
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On Sanctity, Holiness
Wednesday, October 1
A Bit Of Good Will
† Let no soul, even the
most miserable, fall prey to doubt; for, as long as one is
alive, each one can become a great saint, so great is the
power of God's grace. It remains only for us not to oppose
God's action (Diary, 283).
† O my Jesus, how very easy it is to become holy; all that
is needed is a bit of good will. If Jesus sees this little
bit of good will in the soul, He hurries to give Himself to
the soul, and nothing can stop Him, neither shortcomings nor
falls — absolutely nothing (Diary, 291).
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CATHOLIC TEACHING/CONVICTION/TESTIMONY |
India Bishops on Anti-Christian Violence
"Derives From Fear That Deprived Communities May be Empowered"
NEW DELHI, India, SEPT. 30, 2008 ( Zenit.org).- Here is the text of a statement issued Friday by the executive body of the Indian bishops' conference, regarding the ongoing wave of persecution against Christians at the hands of Hindu extremists.
* * * Shocked and grieved by the incidents of extreme violence unleashed against the Christian community recently in various parts of our Country, the members of the Standing Committee (Executive Body) of the Catholic Bishops Conference of India express their utter disappointment at the apathy and inaction of the Governments at the Centre and in the States.
Tragic events
Innocent people were murdered, women were molested, churches and religious places were desecrated, pulled down and burnt, houses of Christians were destroyed in Kandhamal and several other districts of Orissa. The State Government kept giving an assurance that things were normal and security arrangements were perfect. Yet when representations were made, it pleaded inability to control the mobs that vandalized church property assailed religious personnel and Christian population. It was evident that the perpetrators of these hideous deeds were trained agents of radical Hindutva activists who were acting under instructions and executing a master plan of destruction. Even as the Christian community in India was still agonizing under these most painful events, attacks and vandalism spread to Karnataka, Kerala, Andhra Pradesh Madhya Pradesh and Chattisgarh
It is India’s ancient civilization that is being humiliated and the values such as Ahimsa, Truth, Tolerance, and Respect for Religions that She has jealously preserved for centuries that are being dragged to the dust. It is India’s fair name that has been tarnished and her secular and democratic image seriously damaged before the international community. These recent horrors in various parts of our country have disgraced the high ideals and principles that our wise men and saints upheld and the vision that our Founding Fathers cherished.
We appreciate the initiative of the Government of India in sending a fact-finding team to study the situation in Karnataka. At the same time we express our disappointment because no corresponding action has been taken until now in the State of Orissa, where the violence and destruction were of much greater magnitude.
Our demands
We make the following demands:
-- That stronger and stringent action be taken against all kinds of anti-social and anti-religious elements that violate human rights and terrorize innocent people;
-- That culprits should be brought to book and legal action be taken against them;
-- That adequate compensation be immediately given to the affected people and institutions;
-- That CBI inquiry be immediately ordered to investigate the Orissa incidents and their nexus to attacks on Christian communities in other States;
-- That a ban be imposed on fundamentalist groups that train “terrorists” under the banner of Hindutva or any other name;
-- That the leaders who act on a communal agenda, or who inspire organized violence against persons of another community, or who use religion for political purposes be restrained.
-- That in the event of people taking the law into their own hands, the police be instructed to act in accordance with the demands of law and order, with justice and without prejudice.
The teaching of the Church
We are convinced that the allegations of forced conversions by Christian communities is merely a strategy developed by vested interests in order to prevent Christian services of health, education, poverty alleviation and development on behalf of deprived communities. Conversion by force, allurements or deception goes against the teaching of the Catholic Church: “The Church strictly forbids forcing anyone to embrace the Faith, or alluring or enticing people by worrisome wiles. By the same token, she also strongly insists on this right that no one should be frightened away from the Faith by unjust vexations on the part of others.” (Vatican Council II). Further Church Law prescribes: “No one is ever permitted to coerce persons to embrace the Catholic faith against their conscience.”
It is truly humiliating to the poor to claim that they easily yield to the temptation of converting to any religion for some material advantage. In fact, the poor who choose Christianity forfeit so many benefits guaranteed by the Constitution. Some have even sacrificed their lives for refusing to reconvert.
The Catholic Church respects other religions and holds what is true and holy in them as a precious heritage of humanity. Her teaching in this matter is clear. “The Catholic Church regards with sincere reverence those ways of conduct and of life, those precepts and teaching which, though differing in many aspects from the ones she holds and sets forth, nonetheless often reflect a ray of that Truth which enlightens all men.” She exhorts all her children “prudently and lovingly, through dialogue and collaboration with the followers of other religions and in witness of Christian faith and life, to acknowledge, preserve and promote the spiritual and moral goods, found among these people, as well as their values in their society and culture.” (Vatican Council II)
We perceive that the Hindutva opposition to Christian activities derives from the fear that many of the deprived communities may be so empowered as to assert their own rights and resist exploitation. No matter how great the threat that may confront us, we cannot renounce the heritage of love and justice that Jesus left us. He said, “The Spirit of the Lord is upon me, because he has anointed me to preach the good news to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind, to set at liberty those who are oppressed.” (Gospel of Luke 4:18). When Jesus went about healing the sick, associating with outcasts and assisting the poor, those works were not allurements but the concrete realization of God’s plan for humankind: to build a society founded on love, justice and social harmony. The Church therefore is walking in the footsteps of her Master when she exerts herself to the utmost for the benefit of humanity, especially those who are poor and marginalized.
Our constitutional rights
Every citizen and community of our Country has an inalienable right to freedom of conscience and religious liberty. The Indian Constitution, article 25 § 1, upholds that “all persons are equally entitled to freedom of conscience and the right freely to profess, practice and propagate religion.” It is this right of every citizen to embrace the religion which best satisfies his/her quest for God and for fulfillment. This constitutes an essential part of Human Rights. We belong to a civilization that attaches great importance to this right.
Christian response
Ultimately, Christian response to harassment and persecution may be expressed in one word: forgiveness, and this while we seek to have our rights safeguarded and justice done. If however, some choose to consider the sufferance of the Christian community as a weakness, they are seriously mistaken. We wish to remind everyone that we are citizens of this great country. We too have had a share in shaping this civilization and continue to contribute a great deal to the growth and development of this nation. The Catholic Church in India has always played an active role in promoting inter-religious dialogue and inter-religious harmony. It is with absolute resolve to live in harmony and in happy collaboration with everyone around us, that we seek to serve God and our Nation.
We are heartened by persons of Hindu society and of other communities who have come forward to condemn the evil deeds of a fringe group of fundamentalist activists and to help the victims of violence in many ways. We are grateful that the majority of the people of our Country recognize the small Christian minority as a peace-loving community, ever eager to render service to people of all social strata and religious affiliations, especially those who are poor and needy.
We express our solidarity with the hapless suffering victims of violence, especially those in Orissa who have been rendered homeless, who are forced to flee into forests, who still languish in relief camps and who are being still cruelly threatened to give up their Christian faith, and in their name we appeal to the Governments concerned to take appropriate and effective action without any further delay and to bring relief and justice to them.
We invite everyone to join in prayer for our great nation, for leaders of the Governments and for Civil Authorities, for all those who have suffered in the recent violence and also for those who were the cause of our sufferings. May God bless our country and lead us on the way of peace and justice.
Bangalore September 26, 2008
Cardinal Varkey Vithayathil, President CBCI
Archbishop Stanislaus Fernandes, Secretary General - CBCI
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