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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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March 11, 2009 -
Wednesday 2nd Week of
Lent
LITURGICAL/THEME MEDITATION:
"Are you able to drink the cup
that I am to drink?"
UNIVERSAL CHURCH/WORLD EVENT(S):
Nuncio Presents Program for
Pope's Israel Trip
SAINT OF THE DAY
St. John Ogilvie
GENERAL
MARIOLOGY
Mary, Mediatrix of All Graces, in the
Papal Magisterium of Pope John Paul II
III. Mary’s Mediating Presence in the
Mystery of Christ
DIVINE MERCY
On God's Will
Adorned With The Grace Of God
TEACHING/TESTIMONY/CONVICTION:
Holy See on Men and Women
Sharing Responsibilities

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DAILY LITURGICAL MEDITATION |
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"Are you able to drink the cup that I am to
drink?"
Gospel Reading: Matthew 20:17-28
17 And as Jesus was going up to Jerusalem, he took the twelve
disciples aside, and on the way he said to them, 18 "Behold, we are
going up to Jerusalem; and the Son of man will be delivered to the chief
priests and scribes, and they will condemn him to death, 19 and deliver
him to the Gentiles to be mocked and scourged and crucified, and he will
be raised on the third day." 20 Then the mother of the sons of Zeb'edee
came up to him, with her sons, and kneeling before him she asked him for
something. 21 And he said to her, "What do you want?" She said to him,
"Command that these two sons of mine may sit, one at your right hand and
one at your left, in your kingdom." 22 But Jesus answered, "You do not
know what you are asking. Are you able to drink the cup that I am to
drink?" They said to him, "We are able." 23 He said to them, "You will
drink my cup, but to sit at my right hand and at my left is not mine to
grant, but it is for those for whom it has been prepared by my Father."
24 And when the ten heard it, they were indignant at the two brothers.
25 But Jesus called them to him and said, "You know that the rulers of
the Gentiles lord it over them, and their great men exercise authority
over them. 26 It shall not be so among you; but whoever would be great
among you must be your servant, 27 and whoever would be first among you
must be your slave; 28 even as the Son of man came not to be served but
to serve, and to give his life as a ransom for many."
Old Testament Reading: Jeremiah 18:18-20
18 Then they said, "Come, let us make plots against Jeremiah, for the
law shall not perish from the priest, nor counsel from the wise, nor the
word from the prophet. Come, let us smite him with the tongue, and let
us not heed any of his words." 19 Give heed to me, O LORD, and hearken
to my plea. 20 Is evil a recompense for good? Yet they have dug a pit
for my life. Remember how I stood before you to speak good for them, to
turn away your wrath from them.
Meditation: Who or what takes first place in your life?
Selfish ambition drives us to get ahead of others. The prophet Jeremiah
complained to God when others plotted to destroy him. Rather than plot
his revenge, he prayed for his enemies. When two of Jesus’ disciples
tried to get ahead, Jesus did the unthinkable! He told them that the
path to glory would be through suffering and the cross. And he wedded
authority with selfless-service and with sacrifice – the willing
offering of one’s life for the sake of another. Authority without
sacrificial love is brutish and self-serving. Jesus used stark language
to explain what kind of sacrifice he had in mind. His disciples must
drink his cup if they expect to reign with him in his kingdom. The cup
he had in mind was a bitter one involving crucifixion. What kind of cup
does the Lord have in mind for us? For some disciples such a cup entails
physical suffering and the painful struggle of martyrdom. But for many,
it entails the long routine of the Christian life, with all its daily
sacrifices, disappointments, set-backs, struggles, and temptations. A
disciple must be ready to lay down his or her life in martyrdom and be
ready to lay it down each and every day in the little and big sacrifices
required. An early church father summed up Jesus’ teaching with the
expression: to serve is to reign with Christ. We share in God’s reign by
laying down our lives in humble service of one another as Jesus did for
our sake. Are you ready to lay down your life and to serve others as
Jesus did?
On three different occasions the Gospels record that Jesus predicted
he would endure great suffering through betrayal, rejection, and the
punishment of a cruel death. The Jews resorted to stoning and the Romans
to crucifixion – the most painful and humiliating death they could
devise for criminals they wanted to eliminate. No wonder the apostles
were greatly distressed at such a prediction! If Jesus their Master were
put to death, then they would likely receive the same treatment by their
enemies. Jesus called himself the “Son of Man” because this was a common
Jewish title for the Messiah. Why must the Messiah be rejected and
killed? Did not God promise that his Anointed One would deliver his
people from their oppression and establish a kingdom of peace and
justice? The prophet Isaiah had foretold that it was God’s will that the
“Suffering Servant” make atonement for sins through his suffering and
death (Isaiah 53:5-12). Jesus paid the price for our redemption with his
blood. Slavery to sin is to want the wrong things and to be in bondage
to destructive desires. The ransom Jesus paid sets us free from the
worst tyranny possible – the tyranny of sin and the fear of death.
Jesus’ victory did not end with death but triumphed over the tomb. Jesus
defeated the powers of death through his resurrection. Do you want the
greatest freedom possible, the freedom to live as God truly meant us to
live as his sons and daughters?
"Lord Jesus, make me a servant of love for your kingdom, that I may
seek to serve rather than be served. Inflame my heart with love that I
may give generously and serve others joyfully for your sake."
Psalm 31:5-6, 14-16
5 Into thy hand I commit my spirit; thou hast redeemed me, O LORD,
faithful God.
6 Thou hatest those who pay regard to vain idols; but I trust in the
LORD.
14 But I trust in thee, O LORD, I say, ‘Thou are my God.'
15 My times are in thy hand; deliver me from the hand of my enemies and
persecutors!
16 Let thy face shine on thy servant; save me in thy steadfast love!
www.dailyscripture.net
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UNIVERSAL CHURCH/WORLD EVENTS |
Nuncio Presents Program for Pope's Israel Trip
Key Events Include 3 Public Masses
JERUSALEM, MARCH 10, 2009 ( Zenit.org).- Today in Jerusalem the first press conference was held to officially present the schedule for Benedict XVI's May 11-15 trip to the Holy Land.
Archbishop Antonio Franco, apostolic nuncio in Israel, highlighted that the most important moments of the trip will be three public Masses, one in Jerusalem, another in Bethlehem and the final one in Nazareth.
The Pope will spend May 11-12 in Jerusalem, the 13th he will go to Bethlehem and the 14th to Nazareth.
The Mass in Nazareth is expected to draw the largest crowd, given its coincidence with the conclusion of a Year of the Family. The Holy Father will bless a cornerstone for a new international center dedicated to support the family.
The Bishop of Rome will also have some key moments of prayer in the Holy Land: the first in the Upper Room and the last in the Holy Sepulcher.
Meetings with the Israeli and Palestinian Authority presidents are scheduled, as are meetings with Jewish and Muslim leaders in respective holy places of both creeds, and a visit to the Holocaust memorial, the Yad Vashem.
Archbishop Franco emphasized that the aim of the Pontiff's trip is spiritual above all. He said that the Holy Father will pray and ask for the gift of peace and unity for the Holy Land, the Middle East and the whole world.
The nuncio affirmed that there has been full collaboration among Israeli and Palestinian authorities, and noted that the Israeli government has agreed to facilitate permissions for Bethlehem Christians to participate in the celebrations as well as two bus loads of people from Gaza.
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DAILY LITURGICAL SAINT |
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March 11, 2009 
St. John Ogilvie

(c. 1579-1615)
John Ogilvie's noble Scottish family was partly Catholic and partly
Presbyterian. His father raised him as a Calvinist, sending him to the
continent to be educated. There John became interested in the popular
debates going on between Catholic and Calvinist scholars. Confused by
the arguments of Catholic scholars whom he sought out, he turned to
Scripture. Two texts particularly struck him: "God wills all men to be
saved and come to the knowledge of the truth," and "Come to me all you
who are weary and find life burdensome, and I will refresh you."
Slowly, John came to see that the Catholic Church could embrace all
kinds of people. Among these, he noted, were many martyrs. He decided to
become Catholic and was received into the Church at Louvain, Belgium, in
1596 at the age of 17.
John continued his studies, first with the Benedictines, then as a
student at the Jesuit College at Olmutz. He joined the Jesuits and for
the next 10 years underwent their rigorous intellectual and spiritual
training. Ordained a priest in France in 1610, he met two Jesuits who
had just returned from Scotland after suffering arrest and imprisonment.
They saw little hope for any successful work there in view of the
tightening of the penal laws. But a fire had been lit within John. For
the next two and a half years he pleaded to be missioned there.
Sent by his superiors, he secretly entered Scotland posing as a horse
trader or a soldier returning from the wars in Europe. Unable to do
significant work among the relatively few Catholics in Scotland, John
made his way back to Paris to consult his superiors. Rebuked for having
left his assignment in Scotland, he was sent back. He warmed to the task
before him and had some success in making converts and in secretly
serving Scottish Catholics. But he was soon betrayed, arrested and
brought before the court. His trial dragged on until he had been without
food for 26 hours. He was imprisoned and deprived of sleep. For eight
days and nights he was dragged around, prodded with sharp sticks, his
hair pulled out. Still, he refused to reveal the names of Catholics or
to acknowledge the jurisdiction of the king in spiritual affairs. He
underwent a second and third trial but held firm. At his final trial he
assured his judges: "In all that concerns the king, I will be slavishly
obedient; if any attack his temporal power, I will shed my last drop of
blood for him. But in the things of spiritual jurisdiction which a king
unjustly seizes I cannot and must not obey."
Condemned to death as a traitor, he was faithful to the end, even when
on the scaffold he was offered his freedom and a fine living if he would
deny his faith. His courage in prison and in his martyrdom was reported
throughout Scotland.
John Ogilvie was canonized in 1976, becoming the first Scottish saint
since 1250.
Comment:
John came of age when neither Catholics nor Protestants were willing to
tolerate one another. Turning to Scripture, he found words that enlarged
his vision. Although he became a Catholic and died for his faith, he
understood the meaning of “small-c catholic,” the wide range of
believers who embrace Christianity. Even now he undoubtedly rejoices in
the ecumenical spirit fostered by the Second Vatican Council and joins
us in our prayer for unity with all believers.
http://www.americancatholic.org/Features/SaintofDay
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GENERAL
MARIOLOGY |
Mary, Mediatrix of All Graces, in the Papal
Magisterium of Pope John Paul II
By Msgr. Arthur Burton Calkins
IV. Mary’s Maternal Mediation in Christ in Redemptoris Mater
In
his Marian Encyclical Redemptoris Mater, John Paul would deal
explicitly and at length with the concept of Mary’s mediation in Christ.
He would do so using and maximizing the very texts of Lumen Gentium
chapter 8 which Vatican II triumphalists like to use to minimize and
neutralize Mary’s role. Without explicit reference to the magisterium of
his predecessors on this matter, his detailed analysis of chapter 8 of
Lumen Gentium in the third part of Redemptoris Mater was a
real tour de force and brought the topic of Mary’s mediation to
the fore once again after the Marian "eclipse" which began in the
immediate post-conciliar period and which, at least in part, is directly
attributable to the minimalist interpretations which were all too
readily accepted in the theological community and among pastors as
providing the authoritative explanation of the conciliar doctrine. This
encyclical might be described in every sense as a document issued
motu proprio, that is on the Pope’s own initiative. While it might
be seen as developing from the brilliant Marian passages developed in
the first two Trinitarian encyclicals, Redemptor Hominis of 4
March 1979, and Dives in Misericordia of 30 November 1980, as we
have seen above, there is further ample evidence that it was very much
the fruit of the Pope’s own reflection and prayer. In his general
audience address of 25 March 1987, he stated:
I
announced it (the encyclical) on the first of January and it is being
published in preparation for the Marian Year.
I
have been thinking of it for a long time. I have pondered it at length
in my heart. Now I thank the Lord for having granted me to offer this
service to the sons and daughters of the Church, in answer to the
expectations signaled to me from various quarters.
This
Encyclical is essentially a meditation on the revelation of the mystery
of salvation, which was communicated to Mary at the dawn of Redemption,
and in which she was called to participate and collaborate in a
completely exceptional and extraordinary way.
It is
a meditation which reviews and in part carefully examines the teaching
of the Second Vatican Council as contained in the eighth chapter of the
Dogmatic Constitution Lumen Gentium, entitled ‘The Blessed Virgin
Mary, Mother of God, in the mystery of Christ and of the Church.’ …
The
Encyclical expresses the universality of Christ’s Redemption and the
universality of the Virgin Mary’s motherhood (35).
On
the Pope’s very explicit authorship of Redemptoris Mater, we have
the further corroboration of René Laurentin:
The
Holy Father personally wrote this encyclical in Polish. He submitted the
Italian translation (of the draft document) to representatives of a
number of Roman congregations or offices (Faith, Christian Unity,
Evangelization) as well as the Roman universities (Marianum, Gregorian)
and so on. However, he incorporated only a few suggestions and
steadfastly maintained the direction and coherence of the document (36).
I can
personally testify to the dissatisfaction of a member of one of the
faculties mentioned above, who stated to me that Redemptoris Mater
would have been a far better document if the Pope had followed the
advice of his faculty. So much for the frustration of Vatican II
triumphalists and their unwillingness to heed the Pope’s authoritative
elucidation of the Marian teaching of Vatican II!
I
will not attempt here a lengthy exegesis of the third part of
Redemptoris Mater, which deals explicitly with "Maternal Mediation,"
but for the purposes of this study I would like to signal these highly
significant passages in #38 and 39:
The
teaching of the Second Vatican Council presents the truth of Mary’s
mediation as ‘a sharing in the one unique source that is the
mediation of Christ himself .’ Thus we read: ‘The Church does not
hesitate to profess this subordinate role of Mary. She experiences it
continuously and commends it to the hearts of the faithful, so that,
encouraged by this maternal help, they may more closely adhere to the
Mediator and Redeemer’ (Lumen Gentium, #62). This role is at the
same time special and extraordinary. It flows from her divine
motherhood and can be understood and lived in faith only on the
basis of the full truth of this motherhood. Since by virtue of divine
election Mary is the earthly Mother of the Father’s consubstantial Son
and his ‘generous companion’ in the work of redemption ‘she is a mother
to us in the order of grace’ (Lumen Gentium, #61). This
role constitutes a real dimension of her presence in the saving mystery
of Christ and the Church …
For
it must be recognized that before anyone else it was God himself, the
Eternal Father, who entrusted himself to the Virgin of Nazareth,
giving her his own Son in the mystery of the Incarnation. Her
election to the supreme office and dignity of Mother of the Son of God
refers, on the ontological level, to the very reality of the union of
the two natures in the person of the Word (hypostatic union). This
basic fact of being the Mother of the Son of God is from the very
beginning a complete openness to the person of Christ, to his whole
work, to his whole mission …
Mary
entered, in a way all her own, into the one mediation ‘between
God and men’ which is the mediation of the man Christ Jesus. If
she was the first to experience within herself the supernatural
consequences of this one mediation—in the Annunciation she had been
greeted as ‘full of grace’—then we must say that through this fullness
of grace and supernatural life she was especially predisposed to
cooperation with Christ, the one Mediator of human salvation. And
such cooperation is precisely this mediation subordinated to
the mediation of Christ.
In
Mary’s case we have a special and exceptional mediation, based upon her
‘fullness of grace,’ which was expressed in the complete willingness of
the ‘handmaid of the Lord.’ In response to this interior willingness of
his Mother, Jesus Christ prepared her ever more completely to
become for all people their ‘mother in the order of grace.’(37)
From
these very rich passages—and without doubt there are many more—I would
like to make the following points: 1) Mary’s mediation is clearly
presented as "a sharing in the one unique source that is the mediation
of Christ himself." This is hardly a new truth, but it is one which the
council put in clear relief and which the Pope consistently stressed. 2)
It was the Pope’s genius to present this truth in his first two
encyclicals in terms of "Mary’s presence in the mystery of Christ." In
Redemptoris Mater he further expanded this concept in speaking of
her mediation as "a real dimension of her presence in the saving mystery
of Christ and the Church." 3) While his predecessors had already clearly
spoken of Mary’s role in the distribution of graces as a result of her
collaboration in the work of our redemption, in Redemptoris Mater
John Paul II stressed that, even prior to this, there is already a basis
for Mary’s mediation "on the ontological level," i.e., that it flows
intrinsically from her role in the Incarnation. In effect, he is arguing
from "the joint predestination of Jesus and Mary" which he had already
insisted on in #8 of the encyclical, declaring that "In the mystery of
Christ she is present even ‘before the creation of the world,’ as
the one whom the Father ‘has chosen’ as Mother of his Son in the
Incarnation" (38). This principal had been known for hundreds of years
as the Franciscan thesis (39) and finally passed into the magisterium in
Blessed Pius IX’s Ineffabilis Deus (40). It was also clearly
enunciated in #61 of Lumen Gentium thusly:
The
predestination of the Blessed Virgin as Mother of God was associated
with the Incarnation of the divine word: in the designs of divine
Providence she was the gracious mother of the divine Redeemer here on
earth, and above all others and in a singular way the generous associate
and humble handmaid of the Lord (41).
4)
Precisely on this ontological basis which recognizes Mary as
indissolubly linked to Jesus in the eternal plans of God as both Mother
and Associate, he would characterize her mediation as "maternal." After
analyzing the first two parts of the encyclical, Dr. Manfred Hauke
points out what constitutes the specific newness in the Pope’s treatment
of the "maternal mediation" of the Mother of God in the third part of
the encyclical:
Here
we don’t simply have a new (or old, ‘pre-conciliar’) accessory element,
juxtaposed to the conciliar teaching; rather Mary’s mediation is
intimately linked to the mystery of Christ and of the Church …
No
other magisterial document treats the mediation of Mary in Christ so
amply. The most important formulations on Mary’s mediation are found
from time to time under the christological sign in the biblical
considerations on the ‘testament of the cross of Jesus’ (Jn 19:26 ff;
RM, 20-24) and in the first section of the third part specifically
dedicated to Mary’s mediation (RM, 38-41). The doctrine of
‘Mary’s maternal mediation’ in Christ is connected with the theme of
consecration to Mary, which in a certain sense is the heart of the
Pope’s mariology and has found the greatest attention in the scientific
studies on the Marian doctrine of the Holy Father (42).
As
Manfred Hauke rightly points out, the importance of the doctrine of Our
Lady’s mediation is surely an indispensable factor in the Pope’s Marian
magisterium. Along with the classic scholastic understanding of analogy,
it is one of the two foundations grounding Marian consecration (43).
By
way of summary, we may say that the Pope’s treatment of Mary’s "maternal
mediation in Christ" is his most premeditated contribution to the topic
of Marian mediation and that which has been most noted in the academic
world, but, as we shall see, by no means his only one. With
Redemptoris Mater he gave a legitimacy to this subject which had
been virtually treated as a non-issue in mariological circles after the
Council.
http://www.motherofallpeoples.com/index.php?option=com_content&task=view&id=1617&Itemid=40
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DIVINE MERCY
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On God's Will
Adorned With The Grace Of God
I have discovered a fountain of happiness in
my soul, and it is God. O my God, I see that everything that surrounds me is
filled with God, and most of all my own soul, which is adorned with the grace of
God (Diary, 887).
Before we go to our Homeland, we must fulfill the will of God on earth; that is,
trials and struggles must run their full course in us (Diary, 897).
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CATHOLIC TEACHING/CONVICTION/TESTIMONY |
Holy See on Men and Women Sharing Responsibilities
"Human Beings Are Not Only Autonomous and Equal But Also Interdependent"
NEW YORK, MARCH 9, 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.
* * *
Mr. Chairman,
My delegation applauds the choice of such an important and timely topic for this discussion: the equal sharing of responsibilities between women and men, including caregiving in the context of HIV/AIDS.
To consider care as a fundamental aspect of human life has profound implications.
Caregiving involves programs, policies and budgetary decisions, as well as personal attitude and commitment for the wellbeing of others. The interrelatedness between activity and personal attitude is self-evident but not always to be presupposed.
Human beings are not only autonomous and equal but also interdependent creatures, who regardless of their social status and stage of life may need care.
Focusing on care and sharing responsibility between women and men in coping with pressing issues such as prevention and treatment of HIV/AIDS, child-rearing, housework and support for older family members, leads us to think of the relationship between man and woman in society as interdependent.
The overcoming of the dilemma between autonomy and dependence also favors a new vision of the work of care that can no longer be attributed only to certain groups, such as women and immigrants, but must also be shared between all women and men, in households as well as in the public sector.
In particular, it is more and more untenable that there continue to be attitudes and places - even in health care - where women are discriminated against and their contribution to society is undervalued simply because they are women. Recourse to social and cultural pressure in order to maintain the inequality of the sexes is unacceptable.
Mr. Chairman, since our debate mainly focuses on sharing responsibilities and caregiving between women and men in the context of HIV/AIDS, the very first thought goes to the primary and best meaning of care, namely taking care, protecting and promoting the wellbeing of others. In this context, HIV/AIDS calls into question the values by which we live our lives and how we treat, or fail to treat, one another.
Community-based care and worldwide support for those suffering from this disease remain essential. Home-based care is the preferred means of care in many social and cultural settings, and is often more sustainable and successful over the long term when based within communities. In fact, when many members of a community are involved in care and support, there is less likely to be stigma associated with the disease.
Unfortunately, community- and home-based care is largely unrecognized, and many caregivers face precarious financial situations. Very little of the funds spent every year on providing assistance to those who are suffering as well as on much needed research to combat the disease go to supporting them. Studies have shown that community and home-based caregivers actually experience more stress than medical personnel; so better support must be provided for these persons, particularly women and older persons who are caregivers.
My delegation would also like to focus on some aspects of the globalization of caregiving which are affecting in particular poor and immigrant women. In societies characterized by important demographic transformations, familial and occupational and inadequate welfare systems, immigrant women respond to the demand to care for children, the sick, severely disabled people and the elderly. In many parts of the world, a true market has emerged in the area of home-based caregiving, in which women above all are found in situations of vulnerability due to non-regularization, social isolation, difficult working conditions and at times exploitation of every kind.
Governments should properly recognize that the budget and organization of public institutions are somewhat relieved by family-based caregiving and should thus adopt migration laws aimed at creating social integration and full protection of immigrant caregivers and fostering social integration. Likewise, supporting an appropriate professional formation that offers to home-based caregivers basic knowledge of health and psychology would upgrade their invaluable activity and eventually shield them from easy and reprehensible types of exploitation.
Developing countries are suffering from brain drain, as many of their educated, talented and skilled human capital - especially in the health sector - leave their places for better economic opportunities in rich countries. Market-forces get the blame for this, but this is an area where countries of origin, transit and destination need to work together to help developing countries retain, or at least readmit, these skilled members of their workforce, providing suitable incentives to recognize and better remunerate them so that caregivers may more easily be able to stay at home.
Finally, Mr. Chairman, too many cultures hold that care is to be restricted to the private sphere and presupposes that it is provided in the domestic realm.
Care in itself must become a topic of public debate and take on an importance capable of shaping political life and giving men and women the ability to be more concerned for the needs of others, more empathetic and able to focus on others.
Care, in this sense, has the capacity to create a process of democratization of society and to foster a public awareness aimed at social and effective justice and solidarity for all women and men.
Thank you, Mr. Chairman.
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