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January 12, 2009 - Monday in the First Week of Ordinary Time     LITURGICAL/THEME MEDITATION: "The kingdom of God is at hand" UNIVERSAL CHURCH/WORLD EVENT(S): On Baptism and the World Family Meeting SAINT OF THE DAY St. Marguerite Bourgeoys  GENERAL MARIOLOGY The Mother of God Ecumenical Aspects DIVINE MERCY On Trust I Want to Become a Saint  TEACHING/TESTIMONY/CONVICTION: Papal Homily for Mass With Baptisms

DAILY LITURGICAL MEDITATION

Monday (1/12): "The kingdom of God is at hand" Scripture: Mark 1:14-20 14 Now after John was arrested, Jesus came into Galilee, preaching the gospel of God, 15 and saying, "The time is fulfilled, and the kingdom of God is at hand; repent, and believe in the gospel." 16 And passing along by the Sea of Galilee, he saw Simon and Andrew the brother of Simon casting a net in the sea; for they were fishermen. 17 And Jesus said to them, "Follow me and I will make you become fishers of men." 18 And immediately they left their nets and followed him.19 And going on a little farther, he saw James the son of Zeb'edee and John his brother, who were in their boat mending the nets. 20 And immediately he called them; and they left their father Zeb'edee in the boat with the hired servants, and followed him. Meditation:What is the preaching of the gospel of God? The word "gospel" literally means "good news". When a king had good news to deliver to his subjects he sent messengers or heralds throughout the land to make a public announcement – such as the birth of a new king or the defeat of an invading army or occupied force. God sent his prophets to announce the coming of God's anointed King and Messiah. After Jesus was baptised in the River Jordan and anointed by the Spirit he begins his ministry of preaching the good news of God and bringing the kingdom of God to those who will receive it. What is the kingdom of God? The word "kingdom" means something more than simply a place or realm. It literally means "reign" or "kingship" and power to "rule". The prophets announced that God would establish a kingdom not just for one nation or people but for the whole world. God's kingdom is bigger and more powerful than anything we can imagine because it is universal and everlasting (Daniel 4:3). God's throne is in heaven and his rule is over all (Psalm 103:19). His everlasting kingdom is full of glory, power, and splendor (Psalm 145:11-13). In the Book of Daniel we are told that this kingdom is given to the Son of Man and to the saints (Daniel 7:14,18,22,27). The Son of Man is a Messianic title for God's anointed King. The New Testament word for "Messiah" is "Christ" which literally means the "Anointed One" or the "Anointed King". The core of the gospel message is the good news of the kingdom of God. The coming of God's kingdom is both a present event – in the first coming of Christ in which he defeats sin and death on the cross – and a future reality when Christ will come again to establish the kingdom in all its fulness. The kingdom of God is the central theme of Jesus' mission. That is why God sent his only begotten Son into the world to overthrow the kingdom of darkness and to bring us into the kingdom of his marvelous light (1 Peter 2:9; Colossians 1:13). As soon as John the Baptist had finished his testimony Jesus began his in Galilee, his home district. John's enemies had sought to silence him, but the gospel cannot be silenced. Jesus proclaimed that the time is fulfilled and the kingdom of God is at hand. Jesus takes up John's message of repentance and calls disciples to believe in the gospel--the good news he has come to deliver. What is the good news which Jesus delivers? It is the good news of peace (restoration of relationship with God), of hope (the hope of resurrection and heaven), of truth (God's word is true and reliable), of promise (he rewards those who seek him), of immortality (God gives everlasting life), and the good news of salvation (liberty from sin and freedom to live as sons and daughters of God). In announcing the good news, Jesus made two demands: repent and believe. Repentance requires a life change, a change of mind, sorrow for sin and its consequences, a hatred of sin and a firm resolution to avoid it in the future. The Lord gives us grace to see sin for what is really is – a rejection of his love and wisdom and a refusal to do what is good and in accord with his will. His grace brings pardon and help for turning away from everything that would keep us from his love. To believe is to take Jesus at his word and to recognize that God loved us so much that he sent his only begotten Son to free us from bondage to fear and sin. God made the supreme sacrifice of his Son on the cross to bring us back to himself.  God loved us first and he invites us in love to surrender our lives to him.  Do you believe that the gospel has power to free you from bondage to fear and sin? When Jesus preached the gospel message he called others to follow as his disciples and he gave them a mission – "to catch people for the kingdom of God".  What kind of disciples did he choose? Smelly fishermen! In the choice of the first apostles we see a characteristic feature of Jesus' work:  he chose very ordinary people.  They were non-professionals, had no wealth or position. They were chosen from the common people who did ordinary things, had no special education, and no social advantages. Jesus wanted ordinary people who could take an assignment and do it extraordinarily well. He chose these individuals, not for what they were, but for what they would be capable of becoming under his direction and power. When the Lord calls us to serve, we must not think we have nothing to offer. The Lord takes what ordinary people, like us, can offer and uses it for greatness in his kingdom.  Do you believe that God wants to work through and in you for his glory? Jesus speaks the same message to us today: we will "catch people" for the kingdom of God if we allow the light of Jesus Christ to shine through us. God wants others to see the light of Christ in us in the way we live, speak, and witness the joy of the gospel. Paul the Apostles says, But thanks be to God, who in Christ Jesus always leads us in triumph, and through us spreads the fragrance of the knowledge of him everywhere. For we are the aroma of Christ to God among those who are being saved and among those who are perishing (2 Corinthians 2:15). Do you witness to those around you the joy of the gospel and do you pray for your neighbors, co-workers, and relatives that they may come to know the Lord Jesus Christ and grow in the knowledge of his love? "Lord Jesus, you have called me personally by name, just as you called your first disciples, Simon, Andrew, and James. Help me to be a faithful to the gospel and loyal to you. Fill me with the joy of the gospel and help me to be a good witness of your kingdom to others." Psalm 25:4-9 4 Make me to know thy ways, O LORD; teach me thy paths. 5 Lead me in thy truth, and teach me, for thou art the God of my salvation;  for thee I wait all the day long. 6 Be mindful of thy mercy, O LORD, and of thy steadfast love, for they have been from of old. 7 Remember not the sins of my youth, or my transgressions; according to thy steadfast love remember me, for thy goodness' sake, O LORD! 8 Good and upright is the LORD; therefore he instructs sinners in the way. 9 He leads the humble in what is right, and teaches the humble his way.   RETURN TO TOP

UNIVERSAL CHURCH/WORLD EVENTS

On Baptism and the World Family Meeting "You Are My Sons and Daughters, My Beloved"   VATICAN CITY, JAN. 11, 2009 (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! On this Sunday, which follows the solemnity of the Epiphany, we celebrate the baptism of the Lord. This was the first act of his public life and all four Gospels give an account of it. At the age of 30, Jesus left Nazareth and traveled to the Jordan River and, along with many other people, had himself baptized by John. The evangelist Mark writes: "On coming up out of the water, he saw the heavens opened and the Spirit, like a dove, descending upon him" (Mark 1:10-11). In these words: "You are my beloved Son; with you I am well pleased," the nature of eternal life is revealed: It is the filial relationship with God, as Jesus lived, revealed, and gave it to us. This morning, following tradition, in the Sistine Chapel, I administered the sacrament of baptism to three newborn children. To the parents, the godfather and the godmother, the celebrant customarily asks: "What do you ask of the Church of God for your children?" They answer "baptism," and the celebrant replies: "And what does Baptism give us?" They answer: "Eternal life." This is a stupendous thing: Through Baptism the human person is brought into Jesus' unique and singular relationship with the Father, in such a way that the words that are spoken from heaven about the only-begotten Son become true for every man and woman who is reborn from the water of the Holy Spirit: You are my sons and daughters, my beloved. Dear friends, how great is the gift of baptism! If we make ourselves fully aware of it, our life will become a continual "grace." What a joy for Christian parents, who have seen a new creature blossom from their love, who have brought this child to the baptismal font and seen the child be reborn in the womb of the Church, for a life that will never end! Gift, joy, but also responsibility! The parents, in fact, together with the godparents, must bring up their children according to the Gospel. This brings to mind the theme of the 6th World Meeting of Families in Mexico City, which will take place next week, "The Family as Educator in Human and Christian Values." This great meeting of families, organized by the Pontifical Council for the Family, will unfold in three parts: first the theological and pastoral congress, in which the theme will be explored and in which there will also be a sharing of significant experiences; then there will be a moment of celebration and testimony, which will bring to light the beauty of the meeting of families from every part of the world, united by the same faith and by the same commitment; and finally the solemn Eucharistic celebration, as a thanksgiving to the Lord for the gifts of marriage, the family and life. I have asked Cardinal Tarcisio Bertone to represent me, but I myself will also follow the extraordinary event with lively participation, accompanying it with prayer and through a televised talk. Until then, dear brothers and sisters, I invite you to implore an abundance of divine grace for this important international meeting of families. Let us do so invoking the maternal intercession of the Virgin Mary, Queen of the Family. [Translation by Joseph G. Trabbic] [After praying the Angelus, the Holy Father greeted the people in several languages. In English, he said:] To all the English-speaking visitors and pilgrims here today, I extend affectionate greetings. On this feast of the Lord's Baptism, Jesus descends into the waters of the Jordan, taking on himself the weight of our sins. When he rises from the water, the Spirit comes down upon him and the Father's voice declares: "This is my beloved Son". Let us rejoice that the Son of God came to share our human condition, so that we might rise with him to everlasting life. Upon all who are here today, and upon your families and loved ones at home, I invoke God's abundant blessings. RETURN TO TOP

DAILY LITURGICAL SAINT

January 12, 2009 St. Marguerite Bourgeoys (1620-1700)   “God closes a door and then opens a window,” people sometimes say when dealing with their own disappointment or someone else’s. That was certainly true in Marguerite’s case. Children from European as well as Native American backgrounds in seventeenth-century Canada benefited from her great zeal and unshakable trust in God’s providence. Born the sixth of 12 children in Troyes, France, Marguerite at the age of 20 believed that she was called to religious life. Her applications to the Carmelites and Poor Clares were unsuccessful. A priest friend suggested that perhaps God had other plans for her. In 1654, the governor of the French settlement in Canada visited his sister, an Augustinian canoness in Troyes. Marguerite belonged to a sodality connected to that convent. The governor invited her to come to Canada and start a school in Ville-Marie (eventually the city of Montreal). When she arrived, the colony numbered 200 people with a hospital and a Jesuit mission chapel. Soon after starting a school, she realized her need for coworkers. Returning to Troyes, she recruited a friend, Catherine Crolo, and two other young women. In 1667 they added classes at their school for Indian children. A second trip to France three years later resulted in six more young women and a letter from King Louis XIV, authorizing the school. The Congregation of Notre Dame was established in 1676 but its members did not make formal religious profession until 1698 when their Rule and constitutions were approved. Marguerite established a school for Indian girls in Montreal. At the age of 69, she walked from Montreal to Quebec in response to the bishop’s request to establish a community of her sisters in that city. By the time she died, she was referred to as the “Mother of the Colony.” Marguerite was canonized in 1982. Comment: It’s easy to become discouraged when plans that we think that God must endorse are frustrated. Marguerite was called not to be a cloistered nun but to be a foundress and an educator. God had not ignored her after all. Quote: In his homily at her canonization, Pope John Paul II said, “...in particular, she [Marguerite] contributed to building up that new country [Canada], realizing the determining role of women, and she diligently strove toward their formation in a deeply Christian spirit.” He noted that she watched over her students with affection and confidence “in order to prepare them to become wives and worthy mothers, Christians, cultured, hard-working, radiant mothers.”   RETURN TO TOP

GENERAL MARIOLOGY

The Mother of God  By Fr. Manfred Hauke    The following article is an excerpt from a chapter in the recently published Marian anthology, Mariology: A Guide for Priests, Deacons, Seminarians, and Consecrated Persons, Seat of Wisdom Books, A Division of Queenship, 2008. Fifteen international Mariology experts contributed to the text. The book features a foreword by Archbishop Raymond L. Burke and has 17 chapters divided into four parts: 1. Mary in Scripture and the Early Church; 2. Marian Dogma; 3. Marian Doctrine; and 4. Marian Liturgy and Devotion. The book is now available from Queenship Publications. To obtain a copy, visit queenship.org. Visit books.google.com and search on "Mariology: A Guide" to view the book in its entirety, or simply click here. Asst. Ed. (continued)   Ecumenical Aspects The Council of Ephesus, at least in a general sense, contributes to a global consensus between the great Christian denominations. This is evident for the Catholic Church, but also for the Orthodox Churches, which count Ephesus as the third ecumenical council. Ephesus is also accepted by the Coptic churches (Egypt, Ethiopia), which very much honor the tradition of St. Cyril of Alexandria, even if they have been separated from the universal Church since the Council of Chalcedon in 451. The title Theotókos, on the other hand, is not used by the spiritual heirs of the Antiochene tradition, who did not accept the Council of Ephesus and today constitute the Assyrian Church of the Orient, a group that has become very small (about 400,000 members). They call Mary "Mother of the Lord" and "Mother of Christ" (92). On November 11, 1994, the Assyrian Patriarch Mar Dinkha IV and Pope John Paul II signed a Joint Christological Declaration which affirms that Catholic and Assyrians "today are united in the profession of the same faith in the Son of God." The document uses the Christological formulations of Chalcedon: "his divinity and his humanity are united in one person, without mixture and without separation." The Assyrians venerate Mary as "Mother of Christ, our God and Savior." "In the light of the same faith, the Catholic Tradition is calling the Virgin Mary ‘Mother of God’ and ‘Mother of Christ’. We both recognize the justification and correctness of these manifestations of the same faith" (93). In other words: the "ex-Nestorians" now also recognize the Catholic doctrine concerning the Mother of God, even if their liturgical tradition does not use the title Theotókos. In Protestantism (especially among traditional Lutherans), we encounter the reference to the "consensus of the first five centuries" (consensus quinquesaecularis), which recognizes the Trinitarian and Christological councils of the Ancient Church. The theologians of the Reformation accepted the title Theotókos because it manifests the Christological dogma of the hypostatic union (and of the communication of idioms). Luther, for instance, insisted on the importance of Mary’s divine maternity: The great thing is none other than that she became the Mother of God; in which process so many and such great gifts are bestowed upon her that no one is able to comprehend them. Thereupon follows all honor, all blessedness, and the fact that in the whole race of men only one person is above the rest, one to whom no one else is equal. For that reason her dignity is summed up in one phrase when we call her Mother of God; no one can say greater things of her or to her, even if he had as many tongues as leaves and blades of grass, as stars in heaven and sands on the seashore. It should also be meditated in the heart what that means: to be the Mother of God (94). Nevertheless, the principles of the Reformation lead to a depreciation of Mary’s maternal role. Luther, in the same Exposition of the Magnificat text just cited above, criticizes the Marian antiphon Regina Caeli which contains the expression quem meruisti portare (whom you merited to bear). Luther compares the dignity of Mary with the dignity of the Cross whose wood "merited" to carry our Lord: everything is grace, and for this reason we cannot attribute to Mary any merit (95). For Catholic doctrine, the primary factor of divine grace does not exclude human cooperation, whereas the Protestant principle, sola gratia (grace alone), establishes a justification without any human merit sustained by grace (96). The general acceptance of the Council of Ephesus, on the one hand, and the depreciation of Mary’s active contribution in redemption, on the other hand, constitutes a profound ambiguity in Protestant doctrine. This problem is visible in recent Protestant theology, especially in that of Karl Barth, the most renowned Calvinist theologian of the twentieth century. According to Barth, the title "Mother of God" is only "an assistant sentence for Christology" (97), which has a biblical basis (Gal 4:4; Lk 1:43) and shows the true unity between the two natures in the unique subject of Christ. Whereas Barth accepts the title Theotókos, many other Protestant theologians abandon this dogmatic attribute. Their attitude is influenced by the liberal branch of Protestantism: He who refutes the true divinity of Christ cannot accept that Mary is called "Mother of God." Sometimes we even find a certain sympathy with Nestorius, such as in an official document of "mainstream" Lutherans in Germany which attests: "we can no longer recognize the condemnation of Nestorius who fought against the misunderstanding that God himself was born by Mary" (98). The situation is somewhat better in Evangelical theology, which refuses the liberal negation of Christ’s divinity: Evangelicals affirm Jesus Christ to be true God and true man. For that reason, Evangelical objections to Theotókos and "Mother of God" usually soften after a short discussion. … Certainly it was God whom Mary bore, so we gladly affirm that Mary was indeed the "God-bearer" (99). But even in Evangelicals we find a strong uneasiness about the terminology of the Fathers because the special honor given to Mary does not fit into their conception of the unique mediation of Christ, which excludes any cooperation of redeemed creatures (100). According to Luther, not even Christ in his humanity had an active part in redemption (his human nature was only passive, suffering on the Cross as bait for the Devil, who encounters Christ’s divinity by which he is defeated) (101). Modern Protestant theology, in any case, is divided on the title Theotókos. Normally, the word is refuted with the argument that it suggests a natural power of Mary to produce the divine nature of her Son. Some authors maintain that the title "Mother of God" is derived from mythology. In contrast to the orthodox desire to maintain the Creed of the Ancient Church [that is, of "orthodox" Protestantism, which likes to maintain the tradition of the first ecumenical councils > and also the doctrine of Ephesus about the Mother of God, in Protestant theology [today > we find a manifold and often contradictory evaluation of the Marian doctrine [about divine maternity > (102). In Anglicanism we find a greater acceptance of the Marian doctrine formulated in the Ancient Church. This fact is evident in the Agreed Statement about "Mary: Grace and Hope in Christ," formulated by the 2004 Anglican-Roman Catholic International Commission (ARCIC). According to this joint statement, the Council of Ephesus used Theotókos … to affirm the oneness of Christ’s person by identifying Mary as the Mother of God the Word incarnate. The rule of faith on this matter takes more precise expression in the definition of Chalcedon: "One and the same Son … was begotten from the Father before the ages as to the divinity and in the latter days for us and our salvation was born as to the humanity from Mary the Virgin Theotókos." In receiving the Council of Ephesus and the definition of Chalcedon, Anglicans and Roman Catholics together confess Mary as Theotókos (103). (to be continued)  RETURN TO TOP

DIVINE MERCY

Dairy from St. Faustina On Trust I Want to Become a Saint I want to tell souls of Your goodness and encourage them to trust in Your mercy. That is my mission, which You Yourself have entrusted to me, O Lord, in this life and in the life to come (Diary, 1325). Profound silence engulfs my soul. Not a single cloud hides the sun from me. I lay myself entirely open to its rays, that His love may effect a complete transformation in me. I want to come out of this retreat a saint, and this, in spite of everything; that is to say, in spite of my wretchedness, I want to become a saint, and I trust that God's mercy can make a saint even out of such misery as I am, because I am utterly in good will (Diary, 1333). RETURN TO TOP

CATHOLIC  TEACHING/CONVICTION/TESTIMONY

Papal Homily for Mass With Baptisms "We Restore to God That Which Has Come From Him"   VATICAN CITY, JAN. 11, 2009 (Zenit.org).- Here is the homily Benedict XVI gave today when he celebrated Mass and administered the sacrament of baptism in the Sistine Chapel. * * * Dear Brothers and Sisters! The words that the Evangelist Mark recounts at the beginning of his Gospel: "You are my Son, my beloved: in you I am well pleased" (1:11) bring us to the heart of today's feast of the baptism of the Lord, with which the Christmas season concludes. The cycle of Christmas solemnities brings us to meditate on the birth of Jesus announced by the angels suffused with the luminous splendor of God; Christmas time speaks to us of the star that guided the magi from the east to the house of Bethlehem, and it invites us to look to the heavens opened above the Jordan as the voice of God resounds. They are all signs through which the Lord does not tire of repeating to us: "Yes, I am here. I know you. I love you. There is a road that leads from me to you. And there is a road that leads from you to me." In Jesus, the Creator assumed the dimensions of a Child, of a human being like us, who we may see and touch. At the same time, in making himself small, God made the light of his greatness shine -- because, by lowering himself to the defenseless impotence of love, he shows the nature of true greatness, indeed, what it means to be God. The meaning of Christmas, and more generally the meaning of the liturgical year, is precisely that of us drawing near to these divine signs, to recognize in them the events of every day, so that our hearts will open to the love of God. And if Christmas and Epiphany serve above all to make us capable of seeing, to opening our eyes and hearts to the mystery of a God who comes to be with us, the feast of the baptism of Jesus introduces us, we could say, to the everydayness of a personal relationship with him. In fact, through the immersion in the waters of the Jordan, Jesus united himself to us. Baptism is, so to speak, the bridge that he has built between him and us, the road by which he is accessible to us; it is the divine rainbow over our life, the promise of the great yes of God, the gateway to hope and, at the same time, the sign that indicates the road we must take in an active and joyous way to meet him and feel loved by him. Dear friends, I am truly happy that this year too, on this feast day, I have been given the opportunity to baptize children. Today God's pleasure is upon them. From the time that the only-begotten Son of the Father was baptized, heaven has truly opened and continues to open itself, and we can entrust every new life that blossoms to the hands of God, who is stronger than the dark powers of evil. This in effect leads to baptism: We restore to God that which has come from him. The child is not the parents' property, but is rather entrusted by the Creator to their responsibility, freely and in an ever new way, so that they help him to be a free child of God. Only if the parents cultivate such an awareness will they succeed in finding the right balance between the pretence of being able to dispose of their own children as if they were a private possession, forming them according to their own ideas and desires, and the liberal attitude that expresses itself in giving them total freedom, satisfying all their desires and aspirations, seeing that as the right way to develop their personality. If, with this sacrament, the newly baptized infant becomes an adoptive child of God, object of his infinite love that safeguards and defends him, then he must be taught to recognize God as his Father and to know how to relate to him with a filial attitude. For this reason, when, following the Christian tradition, as we do today, we baptize children, bringing them into God's light and his teachings, we are not doing violence to them; rather we are giving them the wealth of divine life in which true freedom is rooted, which is that of being children of God; a freedom that must be educated and formed with the passing of years, so that it become capable of responsible personal choices. Dear parents, dear godfathers and godmothers, I greet you with affection and I share your joy over these little ones that today are reborn into eternal life. You are conscious of the gift that has been received and you do not cease to thank the Lord who, with today's sacrament, introduces your children into a new family, greater and more stable, more open and numerous than your own: I am talking about the family of believers, the Church, a family that has God for Father and in which all gather as brothers in Jesus Christ. Today, therefore, you entrust your children to the goodness of God, who is power of light and love; and they, though they will face difficulties in life, will never feel abandoned if they remain united with him. Concern yourselves with educating them in the faith, with teaching them to pray and to grow as Jesus did and with his help, "in wisdom, age and grace before God and men" (cf. Luke 2:52). Turning now to the Gospel passage, we will try to understand still further that which is happening today. St. Mark says that, while John the Baptist preached on the shores of the Jordan, proclaiming the urgency of conversion in view of the coming of the Messiah who is now drawing near, Jesus, mixed in with the crowds, presents himself to be baptized. John's baptism of repentance is certainly quite different from the one Jesus will institute. Nevertheless, at that moment, the mission of the Redeemer is glimpsed, for, when he comes out of the water, a voice from heaven resounds and the Holy Spirit descends upon him (cf. Mark 1:10). The heavenly Father proclaims him his beloved Son and publicly bears witness to his universal mission of salvation, which he will fully accomplish with his death on the cross and his resurrection. Only then, with the Paschal sacrifice, will the remission of sins be made universal and total. With baptism we do not merely immerse ourselves in the waters of the Jordan to proclaim our commitment to conversion, but there is poured out upon us the redemptive blood of Christ that purifies us and saves us. It is the beloved Son of the Father, in whom he is well pleased, which reacquires for us the dignity and the joy of calling ourselves and truly being "children" of God. Soon we will relive this mystery evoked by today's solemnity; the signs and symbols of the sacrament of baptism will help us to understand that which the Lord works in the hearts of these little ones of ours, making them "his" forever, a dwelling place chosen by his Spirit and "living stones" for the building up of the spiritual edifice which is the Church. May the Virgin Mary, Mother of Jesus, beloved Son of God, keep watch over them and their families, always be with them, so that they may realize the project of salvation that baptism accomplishes in their lives. And we, dear brothers and sisters, let us accompany them with our prayer; let us pray for the parents, godfathers and godmothers and for their relatives, that they help them to grow in the faith; let us pray for all of us here present that, devotedly participating in this celebration, we will renew the promises of our baptism and give thanks to the Lord for his constant help. Amen! [Translation by Joseph G. Trabbic]   RETURN TO TOP

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