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February 28, 2009 -  Saturday after Ash  Wednesday     LITURGICAL/THEME MEDITATION: "I have not come to call the righteous, but sinners to repentance" UNIVERSAL CHURCH/WORLD EVENT(S): Vatican Wants More From Bishop Williamson SAINT OF THE DAY Blessed Daniel Brottier  GENERAL MARIOLOGY POPE JOHN PAUL II ON BLESSED MARY Blessed Virgin is Mother of the Church DIVINE MERCY On Misery Fortify the Powers of my Soul  TEACHING/TESTIMONY/CONVICTION: Papal Address to Charitable Groups

DAILY LITURGICAL MEDITATION

"I have not come to call the righteous, but sinners to repentance" Gospel Reading:   Luke 5:27-32 7 After this he went out, and saw a tax collector, named Levi, sitting at the tax office; and he said to him, "Follow me." 28 And he left everything, and rose and followed him. 29 And Levi made him a great feast in his house; and there was a large company of tax collectors and others sitting at table with them. 30 And the Pharisees and their scribes murmured against his disciples, saying, "Why do you eat and drink with tax collectors and sinners?" 31 And Jesus answered them, "Those who are well have no need of a physician, but those who are sick; 32 I have not come to call the righteous, but sinners to repentance." Old Testament Reading: Isaiah 58:9-14 9 "If you take away from the midst of you the yoke, the pointing of the finger, and speaking wickedness, 10 if you pour yourself out for the hungry and satisfy the desire of the afflicted, then shall your light rise in the darkness and your gloom be as the noonday. 11 And the LORD will guide you continually, and satisfy your desire with good things, and make your bones strong;  and you shall be like a watered garden, like a spring of water, whose waters fail not. Meditation: When your neighbor stumbles through sin or ignorance, do you point the finger to criticize or do you lend a helping hand to lift him up? The prophet Isaiah tells us that God repays in kind. When we bless others, especially those who need spiritual as well and physical help, God in turn blesses us. When Jesus called a despised tax collector to be his disciple he surprised everyone including Levi (also known as Matthew). The religious leaders were especially upset with Jesus’ behavior towards public sinners like Levi. People in Palestine were divided into roughly two groups: the orthodox Jews who rigidly kept the law and all its petty regulations, and the rest who didn't keep all the minute regulations. The orthodox treated the latter like second class citizens. They scrupulously avoided their company, refused to do business with them, refused to give or receive anything from them, refused to intermarry, and avoided any form of entertainment with them, including table fellowship. Jesus' association with the latter, especially  with tax collectors and sinners, shocked the sensibilities of these orthodox Jews. When the Pharisees challenged Jesus unorthodox behavior in eating with public sinners, Jesus' defence was quite simple. A doctor doesn't need to treat healthy people; instead he goes to those who are sick. Jesus likewise sought out those in the greatest need. A true physician seeks healing of the whole person – body, mind, and spirit. Jesus came as the divine physician and good shepherd to care for his people and to restore them to wholeness of life. The orthodox were so preoccupied with their own practice of religion that they neglected to help the very people who needed the greatest care. Their religion was selfish because they didn't want to have anything to do with people not like themselves. Jesus stated his mission in unequivocal terms: I came  not to call the righteous, but to call sinners. Ironically the orthodox were as needy as those they despised. All have sinned and fall short of the glory of God (Romans 3:23). Do you thank the Lord for the great mercy he has shown to you? And do you seek the good of all your neighbors and show them mercy and kindness? What does it mean to “leave all and follow the Lord”? Bede the Venerable, a 7th century church father comments on Matthew’s conversion to discipleship: “By ‘follow’ he meant not so much the movement of feet as of the heart, the carrying out of a way of life. For one who says that he lives in Christ ought himself to walk just as he walked, not to aim at earthly things, not to pursue perishable gains, but to flee base praise, to embrace willingly the contempt of all that is worldly for the sake of heavenly glory, to do good to all, to inflict injuries upon no one in bitterness, to suffer patiently those injuries that come to oneself, to ask God’s forgiveness for those who oppress, never to seek one’s own glory but always God’s, and to uphold whatever helps one love heavenly things. This is what is meant by following Christ. In this way, disregarding earthly gains, Matthew attached himself to the band of followers of One who had no riches. For the Lord himself, who outwardly called Matthew by a word, inwardly bestowed upon him the gift of an invisible impulse so that he was able to follow.” Are you ready to forsake all for Christ? "Lord Jesus, our Savior, let us now come to you: Our hearts are cold; Lord, warm them with your selfless love.  Our hearts are sinful; cleanse them with your precious blood.  Our hearts are weak; strengthen them with your joyous Spirit.  Our hearts are empty; fill them with your divine presence.  Lord Jesus, our hearts are yours; possess them always and only for yourself."  (Prayer of Augustine, 354-430) Psalm 86:1-6, 15-16 1 Incline thy ear, O LORD, and answer me, for I am poor and needy. 2 Preserve my life, for I am Godly; save thy servant who trusts in thee.  Thou art my God; 3 be gracious to me, O Lord, for to thee do I cry all the day. 4 Gladden the soul of thy servant, for to thee, O Lord, do I lift up my soul. 5 For thou, O Lord, art good and forgiving, abounding in steadfast love to all who call on thee. 6 Give ear, O LORD, to my prayer; hearken to my cry of supplication. 15 But thou, O Lord, art a God merciful and gracious, slow to anger and abounding in steadfast love and faithfulness. 16 Turn to me and take pity on me; give thy strength to thy servant, and save the son of thy handmaid.   www.dailyscripture.net   RETURN TO TOP

UNIVERSAL CHURCH/WORLD EVENTS

Vatican Wants More From Bishop Williamson Says Apology Is Insufficient   VATICAN CITY, FEB. 27, 2009 (Zenit.org).- A Vatican spokesman says an apology from formerly excommunicated Society of St. Pius X Bishop Richard Williamson is not enough. The Lefebvrite prelate released a statement Thursday regarding his declarations aired in January about the Holocaust. The prelate denied the gassing of 6 million Jews in an interview that aired on Swedish television at about the same time as he and three other Lefebvrite bishops had their 20-year excommunication lifted. The lifting of the excommunication is unrelated to the bishop's interview and occurred in the context of Benedict XVI's efforts to heal the schism with the Society of St. Pius X. Still, the coincidental concurrence of the interview and the lifting of the canonical penalty was viewed as an affront to Jewish-Catholic relations in some circles. It led to Vatican officials -- including Benedict XVI -- making repeated clarifications about the Church's respect for the Jews and its commitment to dialogue with Christians' "elder brothers." In his statement Thursday, Bishop Williamson said that observing the consequences of his interview, "I can truthfully say that I regret having made such remarks, and that if I had known beforehand the full harm and hurt to which they would give rise, especially to the Church, but also to survivors and relatives of victims of injustice under the Third Reich, I would not have made them. […] To all souls that took honest scandal from what I said, before God I apologize." Jesuit Father Federico Lombardi, director of the Vatican press office, said in a verbal statement today that the apology is lacking. He told journalists that the statement "does not seem to respect the conditions established in the Feb. 4 note from the [Vatican] Secretariat of State, which stated that [Bishop Williamson] must distance himself in an absolute, unequivocal and public way from his positions regarding the Shoah." The spokesman also noted that the prelate's declaration was not a letter directed to the Holy Father or to the Pontifical Commission Ecclesia Dei, which oversees the Church's efforts to heal the schism with the Society of St. Pius X. Keeping things clear Bishop Williamson's personal views of the Holocaust are unrelated to the larger issue of the Society of St. Pius X and that group's lack of full communion with the Church. Bishop Williamson is in the same canonical position as the other three prelates of the society, including its superior-general Bishop Bernard Fellay. As ZENIT reported Thursday, citing canon lawyer Peter Vere, the prelates' ordination 20 years ago was illicit, but nonetheless valid. In other words, it is unlawful because it was against the wishes of the Pope, but effective. This applies equally to Bishop Williamson and to the other three. The lawyer explained, "Bishop Williamson is not a Catholic bishop in that his episcopal consecration was carried out without papal mandate. […] However, the episcopal consecration was valid -- that is, effective. So he is in fact a bishop with episcopal powers, meaning he can validly -- but unlawfully -- ordain, confirm, celebrate Mass, and validly -- but unlawfully -- perform any other episcopal function." The lifting of the excommunication, Vere affirmed, does not make the ordination of the four prelates lawful. The Vatican Secretariat of State note from Feb. 4 clarified the position of the society in relation to the lifting of the excommunication: "The remission of the excommunication has freed the four bishops from a very serious canonical penalty, but it has not changed the juridical status of the Society of St. Pius X, which presently does not enjoy any canonical recognition by the Catholic Church. The four bishops, even though they have been released from excommunication, have no canonical function in the Church and do not licitly exercise any ministry within it. […] "A full recognition of the Second Vatican Council and the magisterium of Popes John XXIII, Paul VI, John Paul I, John Paul II and Benedict XVI himself is an indispensable condition for any future recognition of the Society of St. Pius X." And those conditions do not promise to soon be met. According to the Italian ANSA news agency today, quoting the Swiss daily Le Courier from Thursday, Bishop Fellay says Vatican II has brought "only damages" to the Church. "The aftermath of the Council has been to empty seminaries, nunneries and churches," he said. Bishop Williamson, with his views on the Holocaust, faces a challenge above those of his order at large. In a separate section, the Secretariat of State note went on to speak of Bishop Williamson's positions on the Holocaust, saying they are "absolutely unacceptable and firmly rejected by the Holy Father." In addition to the requirements extended to all the prelates of the Society of St. Pius X, the Vatican added that for Bishop Williamson "to be admitted to function as a bishop within the Church, [he] must also distance himself in an absolutely unequivocal and public way from his positions regarding the Shoah, which were unknown to the Holy Father at the time of the remission of the excommunication." Missing the mark The Vatican spokesman was not the only one who found Bishop Williamson's apology Thursday lacking. Jewish groups from various countries have also expressed their dissatisfaction. Dieter Graumann, vice-president of the Central Council for Jews in Germany, told the Handelsblatt newspaper that the prelate's statement "leads one to the conclusion that he still believes in the Holocaust-denial." RETURN TO TOP

DAILY LITURGICAL SAINT

February 28, 2009 Blessed Daniel Brottier (1876-1936)   Daniel spent most of his life in the trenches—one way or another. Born in France in 1876, Daniel was ordained in 1899 and began a teaching career. That didn’t satisfy him long. He wanted to use his zeal for the gospel far beyond the classroom. He joined the missionary Congregation of the Holy Spirit, which sent him to Senegal, West Africa. After eight years there, his health was suffering. He was forced to return to France, where he helped raise funds for the construction of a new cathedral in Senegal. At the outbreak of World War I Daniel became a volunteer chaplain and spent four years at the front. He did not shrink from his duties. Indeed, he risked his life time and again in ministering to the suffering and dying. It was miraculous that he did not suffer a single wound during his 52 months in the heart of battle. After the war he was invited to help establish a project for orphaned and abandoned children in a Paris suburb. He spent the final 13 years of his life there. He died in 1936 and was beatified by Pope John Paul II in Paris only 48 years later. http://www.americancatholic.org/Features/SaintofDay RETURN TO TOP

GENERAL MARIOLOGY

POPE JOHN PAUL II ON BLESSED MARY GENERAL AUDIENCE Wednesday, 17 September 1997  Blessed Virgin is Mother of the Church 1. After proclaiming Mary a "pre-eminent member", the "type" and "model" of the Church, the Second Vatican Council says: "The Catholic Church, taught by the Holy Spirit, honours her with filial affection and devotion as a most beloved mother" (Lumen gentium, n. 53). To tell the truth, the conciliar text does not explicitly attribute the title "Mother of the Church" to the Blessed Virgin, but it unmistakeably expresses its content by repeating a statement made in 1748, more than two centuries ago, by Pope Benedict XIV (Bullarium Romanum, series 2, t. 2, n. 61, p. 428). In this document my venerable Predecessor, in describing the filial sentiments of the Church, which recognizes Mary as her most beloved mother, indirectly proclaims her Mother of the Church. 2. This title was rather rarely used in the past, but has recently become more common in the pronouncements of the Church’s Magisterium and in the devotion of the Christian people. The faithful first called upon Mary with the title "Mother of God", "Mother of the faithful" or "our Mother", to emphasize her personal relationship with each of her children. Later, because of the greater attention paid to the mystery of the Church and to Mary’s relationship to her, the Blessed Virgin began more frequently to be invoked as "Mother of the Church". Before the Second Vatican Council, this expression was found in Pope Leo XIII’s Magisterium, in which it is affirmed that Mary is "in all truth mother of the Church" (Acta Leonis XIII, 15, 302). The title was later used many times in the teachings of John XXIII and Paul VI. 3. Although the title "Mother of the Church" was only recently attributed to Mary, it expresses the Blessed Virgin’s maternal relationship with the Church as shown already in several New Testament texts. Since the Annunciation, Mary was called to give her consent to the coming of the messianic kingdom, which would take place with the formation of the Church. When at Cana Mary asked the Son to exercise his messianic power, she made a fundamental contribution to implanting the faith in the first community of disciples, and she co-operated in initiating God’s kingdom, which has its "seed" and "beginning" in the Church (cf. Lumen gentium, n. 5). On Calvary, Mary united herself to the sacrifice of her Son and made her own maternal contribution to the work of salvation, which took the form of labour pains, the birth of the new humanity. In addressing the words "Woman, behold your son" to Mary, the Crucified One proclaims her motherhood not only in relation to the Apostle John but also to every disciple. The Evangelist himself, by saying that Jesus had to die "to gather into one the children of God who are scattered abroad" (Jn 11:52), indicates the Church’s birth as the fruit of the redemptive sacrifice with which Mary is maternally associated. The Evangelist St Luke mentions the presence of Jesus' Mother in the first community of Jerusalem (Acts 1:14). In this way he stresses Mary’s maternal role in the newborn Church, comparing it to her role in the Redeemer’s birth. The maternal dimension thus becomes a fundamental element of Mary’s relationship with the new People of the redeemed. 4. Following Sacred Scripture, patristic teaching recognizes Mary’s mother-hood in the work of Christ and therefore in that of the Church, although in terms which are not always explicit. According to St Irenaeus, Mary "became a cause of salvation for the whole human race" (Haer. 3, 22, 4; PG 7, 959), and the pure womb of the Virgin "regenerates men in God" (Haer. 4, 33, 11; PG 7, 1080). This is re-echoed by St Ambrose, who says: "A Virgin has begotten the salvation of the world, a Virgin has given life to all things" (Ep. 63, 33; PL 16, 1198), and by other Fathers who call Mary "Mother of salvation" (Severian of Gabala, Or. 6 in mundi creationem, 10, PG 54, 4; Faustus of Riez, Max. Bibl. Patrum, VI, 620-621). In the Middle Ages, St Anselm addressed Mary in this way: "You are the mother of justification and of the justified, the Mother of reconciliation and of the reconciled, the mother of salvation and of the saved" (Or. 52, 8; PL 158, 957), while other authors attribute to her the titles "Mother of grace" and "Mother of life". 5. The title "Mother of the Church" thus reflects the deep conviction of the Christian faithful, who see in Mary not only the mother of the person of Christ, but also of the faithful. She who is recognized as mother of salvation, life and grace, mother of the saved and mother of the living, is rightly proclaimed Mother of the Church. Pope Paul VI would have liked the Second Vatican Council itself to have proclaimed "Mary Mother of the Church, that is, of the whole People of God, of the faithful and their Pastors". He did so himself in his speech at the end of the Council’s third session (21 November 1964), also asking that "henceforth the Blessed Virgin be honoured and invoked with this title by all the Christian people" (AAS 1964, 37). In this way, my venerable Predecesser explicitly enunciated the doctrine contained in chapter eight of Lumen gentium, hoping that the title of Mary, Mother of the Church, would have an ever more important place in the liturgy and piety of the Christian people. http://www.vatican.va/holy_father/john_paul_ii/audiences/1997/index.htm    RETURN TO TOP

DIVINE MERCY

Dairy from St. Faustina On Misery Fortify the Powers of my Soul O Lord, Goodness beyond our understanding, who are acquainted with our misery through and through, and know that by our own power we cannot ascend to You, we implore You: anticipate us with Your grace and keep on increasing Your mercy in us, that we may faithfully do Your holy will all through our life and at death's hour (Diary, 1570). Jesus, fortify the powers of my soul that the enemy gain nothing. Without You, I am weakness itself. What am I without Your grace if not an abyss of my own misery? Misery is my possession (Diary, 1630). Although my misery is great, and my offenses are many, I trust in Your mercy, because You are the God of mercy; and, from time immemorial, it has never been heard of, nor do heaven or earth remember, that a soul trusting in Your mercy has been disappointed (Diary, 1730). RETURN TO TOP

CATHOLIC  TEACHING/CONVICTION/TESTIMONY

Papal Address to Charitable Groups "By Combating Poverty We Give Greater Possibility to Peace"   VATICAN CITY, FEB. 27, 2009 (Zenit.org).- Here is a translation of Benedict XVI's address today to members of the "Pro Petri Sede" and "Etrennes Pontificales" charitable associations. The groups hail from Belgium, Luxembourg and the Netherlands. * * * Dear Friends,   I am especially pleased to receive you on the occasion of the pilgrimage that you undertake every other year to the tomb of the apostles, to ask the Lord to strengthen your faith and bless your efforts to give generous witness of his love.   The Pauline year offers us the occasion, through meditation on the word of the Apostles to the Gentiles, to be acutely conscious that the Church is a Body, through which the very life of Jesus circulates -- hence the fact that every member of the ecclesial body is united in a very profound way to all the others, and cannot ignore their needs. Nourished by the same Eucharistic Bread, the baptized cannot be indifferent when bread is lacking on men's tables. Again this year you have accepted the call to enlarge your hearts to the needs of the disinherited, so that the members of the Body of Christ affected by poverty are alleviated and thus become more alive and free to give witness of the Good News.   By entrusting the fruit of your collection to the Successor of Peter, you enable him to exercise concrete and active charity, which is the sign of his solicitude for all the Churches, for all the baptized, and for all men. I sincerely thank you on behalf of all those persons who will be sustained by your generosity in the struggle against the evils that threaten their dignity. By combating poverty we give greater possibility to peace so that it will enter and take root in hearts.   Entrusting you and your loved ones to the intercession of the Blessed Virgin Mary, Mother of Mercy, I impart to you from my heart the apostolic blessing, as well as to the members of your associations and their families.     RETURN TO TOP

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