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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 2/2009 - Friday of 26th
Week of
Ordinary Time
LITURGICAL/THEME MEDITATION:
"Their angels always behold the
face of my Father"
UNIVERSAL CHURCH/WORLD EVENT(S):
Holy See on UN Reform
SAINT OF THE DAY
Feast of the Guardian Angels
GENERAL
MARIOLOGY
Book Six - Chapter IV
THE PRAYER IN
GETHSEMANI AND HOW MARY JOINED
THEREIN.
DIVINE MERCY
Divine Mercy in My Soul
NOTEBOOK VI
TEACHING/TESTIMONY/CONVICTION:
Why Contraception Is Wrong
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DAILY LITURGICAL MEDITATION |
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Friday (10/2): "Their
angels always behold the face of my Father"
Scripture: Matthew 18:1-5, 10 (alternate reading:
Luke 10:13-16)
1 At that time the disciples came to Jesus, saying, "Who is the
greatest in the kingdom of heaven?" 2 And calling to him a child, he put
him in the midst of them, 3 and said, "Truly, I say to you, unless you
turn and become like children, you will never enter the kingdom of
heaven. 4 Whoever humbles himself like this child, he is the greatest in
the kingdom of heaven. 5 "Whoever receives one such child in my name
receives me; 10 "See that you do not despise one of these little ones;
for I tell you that in heaven their angels always behold the face of my
Father who is in heaven.
Meditation: Why does Jesus warn his disciples to "not despise
the little ones?" God dwells with the lowly and regards them with
compassion. His angels watch over them as guardians. "For he will
give his angels charge of you to guard you in all your ways" (Psalm
91:11). God has not left us alone in our struggle "to refuse evil and
to choose good" (Isaiah 7:15). The angels are his "ministering
spirits sent forth to serve, for the sake of those who are to obtain
salvation" (Hebrews 1:14). Scripture is full of examples of how the
angels serve as messengers and protectors. When Peter was chained in
prison and kept under guard, an angel woke him in middle of the night,
released his chains, and brought him safely out of prison, past several
guards and through locked gates. When Peter realized he wasn't dreaming,
he exclaimed: "Now I am sure that the Lord has sent his angel and
rescued me" (Acts 12:11). When Daniel was thrown into a den of hungry
lions, an angel protected him from harm.
John Chrysostom, a 5th century church father, compared the guardian
angels to the troops garrisoned in cities on the frontiers of the empire
to defend it from the enemy. Basil the Great said, "Beside each believer
stands an angel as protector and shepherd leading him to life." Angels
ministered to Jesus after his temptation in the wilderness and during
his agony in the Garden of Gethsemane. The angels will be present at
Christ's return, which they will announce, to serve at his judgment
(Matthew 25:31). The angels show us that this universe is not just
materialistic. The fallen angels, described in Scripture as evil spirits
or devils, seek our destruction (see 1 Peter 5:8). If they cannot
persuade us to disown our faith and loyalty to Christ, they will attempt
to divert us from doing the will of God by distracting us with good
things that weigh us down or make us indifferent towards the things of
God. God gives us the help of his angelic hosts and he gives us
spiritual weapons, the shield of faith and the breastplate of
righteousness (see Ephesians 6:1-11), to resist the devil and his
lies. Through the gift of the Holy Spirit, we, too, join with the
angelic choirs of heaven in singing the praises of God. Do you thank the
Lord for his guidance and protection?
"Lord Jesus, you are our refuge and strength. May I always know your
guiding hand and the help of your angels in protecting me from all that
is evil. Give me strength of will and courage to refuse what is evil and
to choose what is good."
Psalm 91:1-6, 10-11
1 He who dwells in the shelter of the Most High, who abides in the
shadow of the Almighty,
2 will say to the LORD, "My refuge and my fortress; my God, in whom I
trust."
3 For he will deliver you from the snare of the fowler and from the
deadly pestilence;
4 he will cover you with his pinions, and under his wings you will find
refuge; his faithfulness is a shield and buckler.
5 You will not fear the terror of the night, nor the arrow that flies by
day,
6 nor the pestilence that stalks in darkness, nor the destruction that
wastes at noonday.
10 no evil shall befall you, no scourge come near your tent.
11For he will give his angels charge of you to guard you in all your
ways.
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UNIVERSAL CHURCH/WORLD EVENTS |
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Holy See on UN Reform
"Rights Always Exist Inseparably From Responsibilities and Duties"
NEW YORK, SEPT. 29, 2009 ( Zenit.org).- Here is the address given by Archbishop Celestino Migliore, permanent observer of the Holy See at the United Nations, to the general debate of the 64th session of the U.N. general assembly. * * *
Mr. President,
As you assume the presidency of this 64th session of the General Assembly, my delegation wishes you all the best in your endeavors and looks forward to working with you in order to address the many challenges facing the global community.
Every year anticipation surrounds the General Assembly in the hope that governments will be able to find points of agreement on the persisting problems that afflict humanity and adopt common direction for resolving them in a peaceful manner for the well-being of all.
Understandably, the deliberations of the preceding session of the General Assembly were dominated by preoccupation with the world financial and economic crisis. It is only fitting that this year delegations have been asked to focus on effective responses to global crises: strengthening multilateralism and dialogue among civilizations for international peace, security and development.
In view of a political and cultural dialogue oriented toward the harmonious evolving of the world economy and international relations we would do well to revisit the preamble of the Charter of the United Nations where it affirms: "We the peoples of the United Nations determined...to reaffirm faith in fundamental human rights, in the dignity and worth of the human person, in the equal rights of men and women and of nations large and small...."
The various world crises that intertwined in the last months bring to the discussion presuppositions of thought and principles of individual, social and international behavior, which extend well beyond the financial or economic field. The idea of producing resources and assets, i.e., the economy, and strategically managing them, i.e., politics, without wanting together with the same actions, to carry out also the good, i.e., ethics, has been proven to be a naïve or cynical and fatal delusion. A more solid and profound contribution that the General Assembly must give to the solution of the international problems lies in promoting the principles contained in the preamble and in article 1 of the Charter of this Organization, in a manner that such high human and spiritual values serve to renovate the international order from within, where the real crisis lies.
A first element of truth is found exactly in the "We the peoples of the United Nations." The theme of peace and development, in fact, coincides with that of the relational inclusion of all peoples in the unique community of the human family that is constructed in solidarity.
Evident in the diverse G8, G20, regional and international meetings, held in parallel with the work of the preceding General Assembly, was the necessity to give legitimacy to the political commitments assumed, confronting them with the thought and needs of the entire international Community, so that the devised solutions would be able to reflect the points of view and the expectations of the populations of all the continents. That is why efficacious modes must be found to connect the decisions of the various groupings of Countries to those of the UN, where every nation, with its political and economic weight, can legitimately explain itself in a situation of equality with others.
Mr. President,
It is in this context of truth and sincerity that the recent appeal of Pope Benedict XVI is put in perspective. As he notes in his Encyclical, Charity in Truth, "in the face of the unrelenting growth of global interdependence, there is a strongly felt need, even in the midst of a global recession," for an urgent "reform of the United Nations Organization, and likewise of economic institutions and international finance, so that the concept of the family of nations can acquire real teeth." Such reform is urgent "to find innovative ways of implementing the principle of the responsibility to protect and of giving poorer nations an effective voice in shared decision-making" (n. 67).
Admittedly, the duty to build the United Nations as a true center for harmonizing the actions of nations in the attainment of these common ends is an extremely difficult task. The more the interdependence of peoples increases, the more the necessity of the United Nations becomes evident. The need to have an organization capable of responding to the obstacles and increasing complexity of the relations between peoples and nations thus becomes paramount.
The United Nations will advance toward the formation of a true family of nations to the extent that it assumes the truth of the inevitable interdependence among peoples, and to the extent that it takes up the truth about the human person, in accordance with its Charter.
Mr. President,
As we consider the nature of development and the role of donor and recipient countries, we must always remember that true development necessarily involves an integral respect for human life which cannot be disconnected from the development of peoples. Unfortunately in some parts of the world today, development aid seems to be tied rather to the recipient countries' willingness to adopt programs which discourage demographic growth of certain populations by methods and practices disrespectful of human dignity and rights. In this regard, it is both cynical and unfortunate that frequent attempts continue to be made to export such a mentality to developing countries as if it were a form of cultural progress or advancement. Yet such a practice is by its nature not one of reciprocity but imposition, and to predicate the decision to give development aid on the acceptance of such policies constitutes an abuse of power.
Every human being has the right to good governance, that is, all social actions, at the national and international level, contribute directly or indirectly, to guarantee for all persons a free and dignified life. At the same time, it is an essential part of that dignity that everyone takes responsibility for his actions and actively respects the dignity of others. Rights always exist inseparably from responsibilities and duties. This applies to individual men and women and analogically to States, whose true progress and affirmation depends on their capacity to establish and maintain responsible relations with other States and to express a shared responsibility for world problems.
At the origin of many of the current global crises is the pretense of States and of individual persons that only they have rights and their reluctance to take responsibility for their own and other people's integral development. Often in the activity of international organisms is reflected an inconsistency already widespread in the more developed societies: on the one hand, appeals are made to alleged rights, arbitrary and non-essential in nature, accompanied by the demand that they be recognized and promoted by public entities, while, on the other hand, fundamental and basic rights, already explicit in the Universal Declaration of Human Rights, remain unacknowledged and are violated in much of the world. The rights and duties of Nations do not only depend upon agreements, treaties and resolutions of the international organisms, but find their ultimate foundation in the equal dignity of every individual man and woman, be they citizens or aliens. Ultimately, true multilateralism and dialogue among cultures must be based on assuming the duty of commitment for the development of all human beings. We must not forget that the sharing of reciprocal duties is a more powerful incentive to action than the mere assertion of rights.
In this light, the equity of the international commercial system and world financial architecture will be measured by the creation of permanent sources of jobs, stability of work, the just retribution of local production and the availability of public and private credit for production and work, especially in the poorest countries and regions. Thus, the effects of the inevitable economic cycles will be buffered, preventing them from becoming new and more serious global crises.
The implementation of the principle of the "responsibility to protect," as formulated at the 2005 World Summit and approved by unanimous consensus of all UN Member States, becomes a touchstone of the two enunciated principles of truth in international relations and of global governance. The recognition of the core objective and indispensability of the dignity of every man and woman, ensures that the governments always undertake with every means at their disposal to prevent and combat crimes of genocide, ethnic cleansing, and any other crimes against humanity. Thus, recognizing their interconnected responsibility to protect, States will realize the importance of accepting the collaboration of the international community as a means of fulfilling their role of providing responsible sovereignty.
The mechanisms of the United Nations for addressing common security and the prevention of conflicts were developed in response to the threat of total war and nuclear destruction in the second half of the last century and for this reason alone they deserve perennial historical remembrance. Moreover, the works of peacekeepers have ended and stabilized innumerable local conflicts and have made reconstruction possible. Nevertheless, it is well known that the number of conflicts that the United Nations has not been able to resolve remains high and that many of these conflicts have become occasions of serious crimes against humanity. That is why the acceptance of the principle of the responsibility to protect and of the underlying truths which guide responsible sovereignty can be the catalyst for the reform of the mechanisms, procedures and representativeness of the Security Council.
In this context, Mr. President, my delegation would like to remember here the Honduran people who continue to undergo suffering, frustration and hardships from the already too long political upheaval. Once more, the Holy See urges the concerned parties to make every effort to find a prompt solution in view of the good of the people of Honduras.
Mr. President, this session of the General Assembly began with a special Summit on climate change and will soon hold the Copenhagen Climate Conference (8-16 December 2009). The protection of the environment continues to be at the forefront of multilateral activities, because it involves in cohesive form the destiny of all the Nations and the future of every individual man and woman. Recognition of the double truth of interdependence and personal dignity also requires that environmental issues are taken as a moral imperative and translated into legal rules, capable of protecting our planet and ensuring to future generations a healthy and safe environment.
In closing, Mr. President, in these changing times the international community - "we the peoples" - has the unique chance and responsibility to ensure full implementation of the UN Charter and thus greater peace and understanding among the Nations.
Thank you, Mr. President.
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DAILY LITURGICAL SAINT |
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http://www.americancatholic.org/Features/SaintofDay
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GENERAL
MARIOLOGY |
THE DIVINE HISTORY AND
LIFE
OF THE
VIRGIN MOTHER OF GOD
BOOK SIX
The Marriage
at Cana; How Most Holy Mary Accompanied the Re-
deemer of the
World in His Preaching: the Humility shown by the
Heavenly Queen
in regard to the Miracles Wrought by Her
Divine Son;The
Transfiguration of the Lord;His Entrance
into
Jerusalem; His Passion and Death; His Triumph
over Lucifer
and his Demons by His Death on
the Cross; the
Most Sacred Resurrection
of the Savior
and His Wonderful As-
cension into
Heaven
CHAPTER IV.
THE PRAYER IN GETHSEMANI AND HOW MARY JOINED
THEREIN.
Our Savior pursued his way across the torrent of
Cedron (John 18, 1) to mount Olivet and entered the garden of Gethsemani.
Then He said to all the Apostles: "Wait for Me, and seat yourselves here
while I go a short distance from here to pray (Matth. 26, 36); do you
also pray, in order that you may not enter into temptation" (Luke 22,
40). The divine Master gave them advice, in order that they might be
firm in the temptations, of which He had spoken to them at the Supper:
that all of them should be scandalized on account of what they should
see Him suffer that night, that Satan would assail them to sift and stir
them up by his false suggestions; for the Pastor (as prophesied) was to
be illtreated and wounded and the sheep were to be dispersed (Zach. 13,
7). Then the Master of life, leaving the band of eight Apostles at that
place and taking with Him saint Peter, saint John, and saint James,
retired to another place, where they could neither be seen nor heard by
the rest (Mark 14, 33). Being with the three Apostles He raised his eyes
up to the eternal Father confessing and praising Him as was his custom;
while interiorly He prayed in fulfillment of the prophecy of Zacharias,
permitting death to approach the most innocent of men and commanding the
sword of divine justice to be unsheathed over the Shepherd and descend
upon the Godman with all its deathly force. In this prayer Christ our
Lord offered Himself anew to the eternal Father in satisfaction of his
justice for the rescue of the human race; and He gave consent, that all
the torments of his Passion and Death be let loose over that part of his
human being, which was capable of suffering. From that moment He
suspended and strained whatever consolation or relief would otherwise
overflow from the impassable to the passable part of his being, so that
in this dereliction his passion and sufferings might reach the highest
degree possible. The eternal Father granted these petitions and approved
this total sacrifice of the sacred humanity.
This prayer was as it were the floodgate through
which the rivers of his suffering were to find entrance like the
resistless onslaught of the ocean, as was foretold by David (Ps. 68, 2).
And immediately He began to be sorrowful and feel the anguish of his
soul and therefore said to the Apostles: "My soul is sorrowful unto
death" (Mark 14, 34).
He threw himself with his divine face upon the ground
and prayed to the eternal Father: "Father, if it is possible, let this
chalice pass from Me" (Matth. 24, 38). This prayer Christ our Lord
uttered, though He had come down from heaven with the express purpose of
really suffering and dying for men; though He had counted as naught the
shame of his Passion, had willingly embraced it and rejected all human
consolation; though He was hastening with most ardent love into the jaws
of death, to affronts, sorrows and afflictions; though He had set such a
high price upon men, that He determined to redeem them at the shedding
of his life-blood. Since by virtue of his divine and human wisdom and
his inextinguishable love He had shown Himself so superior to the
natural fear of death, that it seems this petition did not arise from
any motive solely coming from Himself. That this was so in fact, was
made known to me in the light which was vouchsafed me concerning the
mysteries contained in this prayer of the Savior.
This agony of Christ our Savior grew in
proportion to the greatness of his charity and the certainty of his
knowledge, that men would persist in neglecting to profit by his Passion
and Death (Luke 22, 44). His agony increased to such an extent, that
great drops of bloody sweat were pressed from Him, which flowed to the
very earth. Although this prayer was uttered subject to a
condition and failed in regard to the reprobate who fell under this
condition; yet He gained thereby a greater abundance and secured a
greater frequency of favors for mortals. Through it the blessings were
multiplied for those who placed no obstacles, the fruits of the
Redemption were applied to the saints and to the just more abundantly,
and many gifts and graces, of which the reprobates made themselves
unworthy, were diverted to the elect. The human will of Christ,
conforming itself to that of the Divinity, then accepted suffering for
each respectively: for the reprobate, as sufficient to procure them the
necessary help, if they would make use of its merits, and for the
predestined, as an efficacious means, of which they would avail
themselves to secure their salvation by co-operating with grace. Thus
was set in order, and as it were realized, the salvation of the mystical
body of his holy Church, of which Christ the Lord was the Creator and
Head.
As a ratification of this divine decree, while yet
our Master was in his agony, the eternal Father for the third
time sent the archangel Michael to the earth in order to comfort Him by
a sensible message and confirmation of what He already knew by the
infused science of his most holy soul; for the angel could not tell our
Lord anything He did not know, nor could he produce any additional
effect on his interior consciousness for this purpose.
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DIVINE MERCY
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Divine Mercy In my soul
The Mercy of the Lord I will sing Forever.
Divine Mercy in my soul.
Sr. Faustina, Diary
NOTEBOOK V I
J.M.J.
The light
above, where my God reigns,
This it is that my soul yearns for,
This it is for which my heart longs,
And my whole being bounds towards You.
I hasten on to the other world, to God alone,
Into the incomprehensible light, the very fire of love,
For my soul and my heart are created for Him,
And my heart has loved Him from my tender youth.
There, in the resplendent light of Your countenance
My languishing love will rest.
For Your virgin agonizes for You in her exile,
For she lives only when united with You.
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CATHOLIC TEACHING/CONVICTION/TESTIMONY |
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Why Contraception Is Wrong
By Ronald L. Conte, Jr.
Who Decides What
Suppose that a husband says to his wife, "I've decided how many
children we will have, when we will have them, and when we will stop
having children, and you have no say in the matter." How would his wife
react to this? Wouldn't she be upset at not having any influence over
this decision? They are her children too; she raises and cares for them.
And so, she rightly expects to have some say in matters which concern
her children, especially in their very conception and birth.
And if a wife said the same to her husband, what would his response
be? Would he not also be upset at having no role to play in decisions
about the number of their children and when they will be born? They are
his children too, he raises and cares for them, along with his wife.
Suppose that a husband and wife say to God, "We've decided how many
children we will have, when we will have them, and when we will stop
having children, and You have no say in the matter." How would God react
to these words? Wouldn't God be offended at this couple's attempt to
keep Him from having any influence over the procreation of children? All
children are God's children. God raises them and cares for them, along
with their parents. God offers His children eternal life. And so, God
rightly requires every husband and wife to allow God to have influence
over the procreation of their children.
Couples who use contraception are attempting to gain control over
procreation. They seek control over whether or not they have children at
all, over when their children will be conceived, how many children they
will have, and when they will stop having children. Yet in trying to
gain control over this aspect of their lives, the couple is also trying
to limit the control which God ought to have over these decisions. You
cannot have complete control over something and leave it in God's hands.
In using contraception, the couple is trying to eliminate the
rightful influence which God has over the events of procreation. If a
couple uses contraception, they are, by their actions, saying to God
that they are unwilling to conceive a child, even if it be God's will.
Contraception is a sin, a serious sin, because contraception, by its
very design, attempts to prevent God from taking His rightful role in
the process of the procreation of God's own children.
Holy Scripture
There is a passage in Holy Scripture which shows that contraception
is a sin.
"If a man is righteous and does what is lawful and right — if he
... does not defile his neighbor's wife or approach a woman in her time
of impurity ... — he is righteous, he shall surely live, says the Lord
God." (Ezekiel 18:5.6.9)
The passage says that a man must not "approach a woman in her time of
impurity," meaning when she is menstrating. This is prohibited because,
even in ancient times, it was known that a woman would not become
pregnant if she had relations during her "time of impurity". Thus, this
passage is prohibiting an ancient form of contraception.
Natural Family Planning
Couples who use Natural Family Planning are allowing God to have some
control over their lives and over the procreation of their children.
Natural Family Planning gives the husband and wife some influence over
decisions such as: when they will have children, how many children they
will have and when they will be born. Natural Family Planning can even
be used by older couples to decrease the likelihood that they will have
any additional children.
A husband and wife should have some influence over the decisions of
procreation. But they must also allow, and even welcome, God's power
over their lives, their family and the conception and birth of their
children. To use contraception is to try to eliminate God's role in the
procreation of His children.
The methods used in Natural Family Planning are not in and of
themselves sinful, because these methods are open to life and open to
the will of God. There is no barrier or chemical preventing conception
from occurring. The couple is not doing anything to prevent conception,
or to oppose the will of God concerning the procreation of children. If
it is God's will, a couple using Natural Family Planning could still
conceive a child each time they engage in marital relations. In Holy
Scripture, Abraham and Sarah were still able to conceive a child, by
God's will, even though conception seemed unlikely due to their advanced
ages.
If there were a natural method of birth control which gave couples
complete control over the procreation of children, such a method would
be, in and of itself, sinful, because it would not be open to life and
to the will of God. The mere fact that a method of family planning is
natural is not sufficient to cause the method to be, in itself, moral.
The method must be open to life and to the will of God.
Be Open To God's Will
Even though Natural Family Planning is open to life and to the will
of God, a husband and wife could still sin against God by using Natural
Family Planning with a contraceptive intention. Artificial methods of
birth control are sinful because they are, in and of themselves, not
open to life and not open to the will of God. But natural methods can
also be sinful, if they are used by the couple to achieve the same
purpose as artificial birth control. If a couple is using a natural
method of family planning with the intention of obtaining as much
control over the events of procreation as possible, without leaving
anything in God's hands, it is a sin just as if they were using
artificial birth control.
A husband and wife are given by God the right to have some influence
over the decisions of procreation. But God also has a right to make
decisions for the couple about the conception and birth of their
children. And so, when a couple engage in marital relations, their
actions as well as their intentions must be open to life and open to the
will of God.
A husband and wife who, for some serious reason, do not wish to
conceive a child for a period of time, must still be willing to accept a
decision from God to give them a child. Even though they have the right
and responsibility to make some decisions about the conception and birth
of their children, a couple must also be willing to accept God's will in
these matters, even if God's will is not what they wanted or expected.
Is this requirement surprising to you? It should not be. All of life
is the same way. If you are trying to gain complete control over the
events of your life, without leaving anything in God's hands, it is a
sin. We have a right and responsibility to make good decisions and holy
plans, but we are also God's children. We must consider that God's plan
for us in our lives may not be the same as what we are planning or
hoping for. Every faithful Christian must accept God's will over his own
will, for your will and God's will are not always the same. This is true
in general in life, and it is true specifically concerning the
conception of children.
God is far greater than we mere weak and mortal human beings. God
understands things that we do not understand. God's plans come from His
all-seeing wisdom. Our plans are the plans of sinners. God's will is
holy and without flaw. Our wills are, at best, limited and, at worst,
marred by sin and imperfection. If you truly worship the Eternal God,
you must put God's will and God's plan above your own will and your own
plans. To worship God is to put God above yourself. God is first.
Be generous with God. Accept His will and accept His children in your
life and in your family. Don't try to gain complete control over the
planning of your family. Let God take part in the decision-making. You
don't know best. God knows best. Trust God.
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