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February 7, 2009 - Saturday in 4th Week of Ordinary Time     LITURGICAL/THEME MEDITATION: "Jesus had compassion on them, because they were like sheep without a shepherd" UNIVERSAL CHURCH/WORLD EVENT(S): Vatican Didn't Lobby Authorities on Eluana Case SAINT OF THE DAY St. Colette  GENERAL MARIOLOGY POPE JOHN PAUL II ON BLESSED MARY Christ calls women to share his mission DIVINE MERCY On Mercy Great is His Mercy!  TEACHING/TESTIMONY/CONVICTION: Holy See Address on Social Development

DAILY LITURGICAL MEDITATION

"Jesus had compassion on them, because they were like sheep without a shepherd" Scripture:  Mark 6:30-34 30 The apostles returned to Jesus, and told him all that they had done and taught. 31 And he said to them, "Come away by yourselves to a lonely place, and rest a while." For many were coming and going, and they had no leisure even to eat. 32 And they went away in the boat to a lonely place by themselves. 33 Now many saw them going, and knew them, and they ran there on foot from all the towns, and got there ahead of them. 34 As he went ashore he saw a great throng, and he had compassion on them, because they were like sheep without a shepherd; and he began to teach them many things. Meditation: What does the image of a shepherd tell us about God’s care for us? Shepherding was one of the oldest of callings in Israel, even before farming, since the Chosen People had traveled from place to place, living in tents, and driving their flocks from one pasture to another. Looking after sheep was no easy calling. It required great skill and courage. Herds were often quite large, thousands or even ten thousands of sheep.  The flocks spent a good part of the year in the open country. Watching over them required a great deal of attention and care. Sheep who strayed from the flock had to be sought out and brought back by the shepherd. Since hyenas, jackals, wolves, and even bear were common and fed on sheep, the shepherds often had to do battle with these wild and dangerous beasts. A shepherd literally had to put his life on the line in defending his sheep. Shepherds took turns watching the sheep at night to ward off any attackers. The sheep and their shepherds continually lived together. Their life was so intimately bound together that individual sheep, even when mixed with other flocks, could recognize the voice of their own shepherd and would come immediately when called by name. The Old Testament often spoke of God as shepherd of his people, Israel. The Lord is my shepherd, I shall not want (Psalm 23:1). Give ear, O Shepherd of Israel, you who lead Joseph like a flock! (Psalm 80:1) We are his people, and the sheep of his pasture (Psalm 100:3). The Messiah is also pictured as the shepherd of God's people: He will feed his flock like a shepherd, he will gather the lambs in his arms (Isaiah 40:11). Jesus told his disciples that he was the Good Shepherd who was willing to lay down his life for his sheep (Matthew 18:12, Luke 15:4, John 10). When he saw the multitude of people in need of protection and care, he was moved to respond with compassionate concern. His love was a personal love for each and every person who came to him in need. Peter the apostle called Jesus the Shepherd and Guardian of our souls (1 Peter 2:25). Do you know the peace and security of a life freely submitted to Jesus, the Good Shepherd? In the person of the Lord Jesus we see the unceasing vigilance and patience of God's love. In our battle against sin and evil, Jesus is ever ready to give us help, strength, and refuge. Do you trust in his grace and help at all times? "Lord Jesus, you guard and protect us from all evil. Help me to stand firm in your word and to trust in your help in all circumstances. May I always find rest and refuge in the shelter of your presence." Psalm 119:9-14 9 How can a young man keep his way pure? By guarding it according to thy word. 10 With my whole heart I seek thee; let me not wander from thy commandments! 11 I have laid up thy word in my heart, that I might not sin against thee. 12 Blessed be thou, O LORD; teach me thy statutes! 13 With my lips I declare all the ordinances of thy mouth. 14 In the way of thy testimonies I delight as much as in all riches.   www.dailyscripture.net   RETURN TO TOP

UNIVERSAL CHURCH/WORLD EVENTS

Vatican Didn't Lobby Authorities on Eluana Case Denies Media's Claim of Interference   VATICAN CITY, FEB. 6, 2009 (Zenit.org).- Today the Vatican denied the media's claim that there was a telephone call between Benedict XVI's secretary of state and the Italian prime minister on behalf of the woman being called Italy's Terri Schiavo. Jesuit Father Federico Lombardo, director of the Vatican press office, affirmed in a declaration: "We categorically deny the report published this morning, with such emphasis, by an Italian daily newspaper, concerning a supposed telephone conversation between Cardinal Secretary of State Tarcisio Bertone S.D.B. and Italian Prime Minister Silvio Berlusconi. "The news is completely unfounded." The Italian newspaper, "La Stampa," published a story in which it claimed that the cardinal made a telephone call to the prime minister in order to share the Church's concerns in the case of Eluana Englaro, the 38-year-old woman who has been in a vegetative state for 17 years. Englaro, in a coma since a car accident in 1992, was moved at 1:30 a.m. on Tuesday from the hospital where she was being cared for, to a geriatric residence in Udine. This center agreed to fulfill the wish of Englaro's father, that she be disconnected from her feeding tubes and allowed to die. The process has already begun of decreasing the Italian woman's supply of food and water. Today, ministers of the Italian government met and approved an emergency decree backed by Berlusconi against the suspension of nourishment. The decree must be approved in Parliament in order to become a law. RETURN TO TOP

DAILY LITURGICAL SAINT

February 7, 2009 St. Colette (1381-1447)   Colette did not seek the limelight, but in doing God’s will she certainly attracted a lot of attention. Colette was born in Corbie, France. At 21 she began to follow the Third Order Rule and became an anchoress, a woman walled into a room whose only opening was a window into a church. After four years of prayer and penance in this cell, she left it. With the approval and encouragement of the pope, she joined the Poor Clares and reintroduced the primitive Rule of St. Clare in the 17 monasteries she established. Her sisters were known for their poverty—they rejected any fixed income—and for their perpetual fast. Colette’s reform movement spread to other countries and is still thriving today. Colette was canonized in 1807. Comment: Colette began her reform during the time of the Great Western Schism (1378-1417) when three men claimed to be pope and thus divided Western Christianity. The 15th century in general was a very difficult one for the Western Church. Abuses long neglected cost the Church dearly in the following century; the prayers of Colette and her followers may have lessened the Church’s troubles in the 16th century. In any case, Colette’s reform indicated the entire Church’s need to follow Christ more closely. Quote: In her spiritual testament, Colette told her sisters: "We must faithfully keep what we have promised. If through human weakness we fail, we must always without delay arise again by means of holy penance, and give our attention to leading a good life and to dying a holy death. May the Father of all mercy, the Son by his holy passion, and the Holy Spirit, source of peace, sweetness and love, fill us with their consolation. Amen." http://www.americancatholic.org/Features/SaintofDay RETURN TO TOP

GENERAL MARIOLOGY

POPE JOHN PAUL II ON BLESSED MARY GENERAL AUDIENCE Wednesday, 8 January 1997 Christ calls women to share his mission 1. The words of the aged Simeon, announcing to Mary her sharing in the Messiah’s saving mission, shed light on woman's role in the mystery of Redemption. Indeed, Mary is not only an individual person, but she is also the “daughter of Zion”, the new woman standing at the Redeemer's side in order to share his Passion and to give birth in the Spirit to the children of God. This reality is expressed by the popular depiction of the “seven swords” that pierce Mary’s heart: this image highlights the deep link between the mother, who is identified with the daughter of Zion and with the Church, and the sorrowful destiny of the Incarnate Word. Giving back her Son, whom she had just received from God, to consecrate him for his saving mission, Mary also gives herself to this mission. It is an act of interior sharing that is not only the fruit of natural maternal affection, but above all expresses the consent of the new woman to Christ’s redemptive work. 2. In his words Simeon indicates the purpose of Jesus’ sacrifice and Mary’s suffering: these will come about so “that thoughts out of many hearts may be revealed” (Lk 2:35). Jesus, “a sign that will be opposed” (Lk 2:34), who involves his mother in his suffering, will lead men and women to take a stand in his regard, inviting them to make a fundamental decision. In fact, he “is set for the fall and rising of many in Israel” (Lk 2:34). Thus Mary is united to her divine Son in this “contradiction”, in view of the work of salvation. Certainly there is a risk of ruin for those who reject Christ, but the resurrection of many is a marvellous effect of the Redemption. This proclamation alone kindles great hope in the hearts of those to whom the fruit of the sacrifice already bears witness. Directing the Blessed Virgin’s attention to these prospects of salvation before the ritual offering, Simeon seems to suggest to Mary that she perform this act as a contribution to humanity’s ransom. In fact, he does not speak to Joseph or about Joseph: his words are addressed to Mary, whom he associates with the destiny of her Son. 3. The chronological priority of Mary’s action does not obscure Jesus' primacy. In describing Mary’s role in the economy of salvation, the Second Vatican Council recalled that she “devoted herself totally ... to the person and work of her Son, under and with him, serving the mystery of Redemption” (Lumen gentium, n. 56). At the presentation of Jesus in the temple, Mary serves the mystery of Redemption under Christ and with Christ: indeed he has the principal role in salvation and must be ransomed by a ritual offering. Mary is joined to the sacrifice of her Son by the sword that will pierce her soul. 4. The primacy of Christ does not rule out but supports and demands the proper, irreplaceable role of woman. By involving his mother in his own sacrifice, Christ wants to reveal its deep human roots and to show us an anticipation of the priestly offering of the cross. The divine intention to call for the specific involvement of woman in the work of Redemption can be seen by the fact that Simeon’s prophecy is addressed to Mary alone, although Joseph also took part in the offering rite. The conclusion of the episode of Jesus’ presentation in the temple seems to confirm the meaning and value of the feminine presence in the economy of salvation. The meeting with a woman, Anna, brings to a close these special moments when the Old Testament as it were is handed over to the New. Like Simeon, this woman has no special status among the chosen people, but her life seems to have a lofty value in God’s eyes. St Luke calls her a “prophetess”, probably because many consulted her for her gift of discernment and the holy life she led under the inspiration of the Spirit of the Lord. Anna is advanced in age, being 84 years old, and has long been a widow. Totally consecrated to God, “she never left the temple, serving God day and night with fasting and prayer” (cf. Lk 2:37). She represents those who, having intensely lived in expectation of the Messiah, are able to accept the fulfilment of the promise with joyous exultation. The Evangelist mentions that “coming up at that very hour she gave thanks to God” (2:38). Staying constanly in the temple, she could, perhaps more easily than Simeon, meet Jesus at the end of a life dedicated to the Lord and enriched by listening to the Word and by prayer. At the dawn of Redemption, we can glimpse in the prophetess Anna all women who, with holiness of life and in prayerful expectation, are ready to accept Christ’s presence and to praise God every day for the marvels wrought by his everlasting mercy. 5. Chosen to meet the Child, Simeon and Anna have a deep experience of sharing the joy of Jesus’ presence with Mary and Joseph and spreading it where they live. Anna in particular shows wonderful zeal in speaking about Jesus, thus witnessing to her simple and generous faith. This faith prepares others to accept the Messiah in their lives. Luke’s expression, “she ... spoke of him to all who were looking for the redemption of Jerusalem” (2:38), seems to credit her as a symbol of the women who, dedicated to spreading the Gospel, will arouse and nourish the hope of salvation. http://www.vatican.va/holy_father/john_paul_ii/audiences/1997/index.htm    RETURN TO TOP

DIVINE MERCY

Dairy from St. Faustina On Mercy Great is His Mercy! As I was praying before the Blessed Sacrament and greeting the five wounds of Jesus, at each salutation I felt a torrent of graces gushing into my soul, giving me a foretaste of heaven and absolute confidence in God's mercy (Diary, 1337). Nothing disturbs the depths of my peace. With one eye, I gaze on the abyss of my misery and with the other, on the abyss of Your mercy (Diary, 1345). I would like to cry out to the whole world, "Love God, because He is good and great is His mercy!"� (Diary, 1372). RETURN TO TOP

CATHOLIC  TEACHING/CONVICTION/TESTIMONY

Holy See Address on Social Development "Giving People the Concrete Possibility to Shape Their Own Lives"   NEW YORK, FEB. 5, 2009 (Zenit.org).- Here is the address Archbishop Celestino Migliore, permanent observer of the Holy See to the United Nations, delivered today in an address to the U.N. Economic and Social Council. * * * Madame Chair, At the very outset, my delegation would like to thank the Secretary-General for his insightful report on Promoting social integration inasmuch as it clearly sets the meaning and scope of this agenda item toward social cohesion. While in a socially integrated society there is a sense of belonging, “in a socially cohesive society there is also a clear consensus on what creates a social compact with acknowledged rights and responsibilities of all citizens”. Social cohesion, as an expression of social justice, is overall a condition that must be assured to all persons by reason of their lofty dignity. Beyond that it is also an indispensable condition to meet the global crises that confront humanity today. In its detailed analysis of the regional perspectives, the report of the Secretary-General states that the absence of social integration, resulting in social exclusion, is pervasive in developing and developed regions alike and has common causes, namely poverty, inequality and discrimination at all levels. My delegation is particularly pleased to note that the recommended strategies aimed at promoting social integration under the current circumstances stem from the very framework for developing, shaping and implementing socially inclusive policies provided by the World Summit for Social Development of 1995. This framework is marked by the conviction that the logic of solidarity and subsidiarity is the most apt and instrumental to overcome poverty and ensure the participation of every person and social group at the social, economic, civil and cultural levels. A broad consensus around the commitment to promote development has been revealed in this last decade in the fight against poverty and in fostering the inclusion and the participation of all persons and social groups. This consensus is also formalized in the Millennium Declaration of the year 2000. The development  goals enshrined therein are defined in  reference to precise indicators and targets. The effort to constantly monitor the achievement of the targets is significant, in order to make living conditions more humane for all.  Still, the preoccupation to obtain quantitative or measurable results must not distract our attention and our policies from achieving an integral development. Monitoring the MDGs shows that it is relatively easy to attain the objectives pursued through measures of a technical nature that require, above all, material resources and organization. However, the pursuit of the goals and, in the end, of development and social cohesion requires not only financial aid, but the effective involvement of people. The ultimate purpose and content of development programs is giving people the concrete possibility to shape their own lives and be protagonists of development.  What seems to be missing in the fight against poverty, inequality and discrimination, are not primarily financial assistance, or the economic and juridical cooperation which are equally essential, but rather, people and relational networks capable of sharing life with those in situations of poverty and exclusion, individuals capable of presence and action, whose enterprise is recognized by local, national and global institutions. This is similarly expressed by Pope Benedict XVI, who, on the World Day of Peace, stated that “the problems of development, aid and international cooperation are sometimes addressed without any real attention to the human element, but as merely technical questions -- limited, that is, to establishing structures, setting up trade agreements, and allocating funding impersonally. What the fight against poverty really needs are men and women who live in a profoundly fraternal way and are able to accompany individuals, families and communities on journeys of authentic human development”. The needs of families, women, youth, the uneducated and unemployed, the indigenous, the elderly, migrants and all other groups more vulnerable to social exclusion must be addressed through the appropriate legal, social and institutional structures. Yet, through living with and sharing the experiences of those who have been excluded by society we can find means for more fully integrating them into the community, and, more importantly, affirming their dignity and worth so that they can truly become protagonists for their own development. The Holy See and the various institutions of the Church remain committed to fulfilling this obligation.  Through programs, agencies and organizations in every continent, those whom many in society have forgotten are sought out and brought into mainstream society.  Through such common effort the lessons learned from those who are marginalized reinforce the truth that poverty eradication, full employment and social integration will be achieved when clarity of purpose is matched by a commitment of spirit. Thank you, Madame Chair.   RETURN TO TOP

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