TRÁI TIM MẸ:  NƠI CON NƯƠNG NÁU - ĐƯỜNG ĐẾN VỚI CHÚA

"Chúa Giêsu muốn dùng con để làm cho Mẹ được nhận biết và yêu mến"

March 25, 2009 Annunciation -  Wednesday of the 4th Week of Lent     LITURGICAL/THEME MEDITATION: "For with God nothing will be impossible" UNIVERSAL CHURCH/WORLD EVENT(S): Bishop D'Arcy to Skip Notre Dame Graduation SAINT OF THE DAY Annunciation of the Lord  GENERAL MARIOLOGY THE DIVINE HISTORY AND LIFE OF THE VIRGIN MOTHER OF GOD GOD’S INSCRUTABLE ESSENCE; THE DECREE OF CREATION DIVINE MERCY Divine Mercy in My Soul Introduction (continued)  TEACHING/TESTIMONY/CONVICTION: Benedict XVI's Speech Before Departing Angola

DAILY LITURGICAL MEDITATION

"For with God nothing will be impossible" Scripture: Luke 1:26-38  (alternate reading: John 5:17-30) 26 In the sixth month the angel Gabriel was sent from God to a city of Galilee named Nazareth, 27 to a virgin betrothed to a man whose name was Joseph, of the house of David; and the virgin's name was Mary. 28 And he came to her and said, "Hail, O favored one, the Lord is with you!" 29 But she was greatly troubled at the saying, and considered in her mind what sort of greeting this might be. 30 And the angel said to her, "Do not be afraid, Mary, for you have found favor with God. 31 And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus. 32 He will be great, and will be called the Son of the Most High; and the Lord God will give to him the throne of his father David, 33 and he will reign over the house of Jacob for ever; and of his kingdom there will be no end." 34 And Mary said to the angel, "How shall this be, since I have no husband?" 35 And the angel said to her, "The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be called holy, the Son of God. 36 And behold, your kinswoman Elizabeth in her old age has also conceived a son; and this is the sixth month with her who was called barren. 37 For with God nothing will be impossible."38 And Mary said, "Behold, I am the handmaid of the Lord; let it be to me according to your word." And the angel departed from her. Old Testament Reading: Isaiah 7:10-14; 8:10 “Therefore the Lord himself will give you a sign. Behold, a young woman shall conceive and bear a son, and shall call his name Imman'uel. He shall eat curds and honey when he knows how to refuse the evil and choose the good.” (Isaiah 7:14-15) Meditation: God uses signs to communicate his purposes, his presence, his righteousness, his favor to his people (Psalm 86:17), and his assurance that he is speaking to them and that he will keep his promises. God also performed mighty signs to demonstrate his saving deeds when he delivered his people from bondage in Egypt (Psalm 78:43). When God offered King Ahaz a sign, the king refused. God, nonetheless, gave Israel a sign to assure his people that he would indeed give them a Savior who would rule with peace and righteousness (Isaiah 7:11ff). The greatest sign God has given us is his Son Jesus Christ who took on flesh for our sake and for our salvation. We see the fulfillment of Isaiah’s prophecy and the unfolding of God's plan of redemption in the events leading up to the Incarnation, the birth of the Messiah. The new era of salvation begins with the conception of Jesus in the womb of Mary. This child to be born is conceived by the gracious action of the Holy Spirit upon Mary, who finds favor with God. As Eve was the mother of all humanity doomed to sin, now Mary becomes the mother of the new Adam who will father a new humanity by his grace (Romans 5:12-21). This child to be conceived in her womb is the fulfillment of all God’s promises. He will be “great” and “Son of the Most High” and “King” (Luke 1:32-33), and his name shall be called “Jesus”, which means “the Lord saves”. “He will save his people from their sins” (Matthew 1:21). The promise of an everlasting kingdom to the house of David (Isaiah 9:6-7) is fulfilled in the King to be born in Mary’s womb.  How does Mary respond to the word of God delivered by the angel Gabriel? She knows she is hearing something beyond human capability. It will surely take a miracle which surpasses all that God has done previously. Her question, “how shall this be, since I have no husband” is not prompted by doubt or skepticism, but by wonderment! She is a true hearer of the Word and she immediately responds with faith and trust. Mary's prompt response of "yes" to the divine message is a model of faith for all believers. Mary believed God's promises even when they seemed impossible. She was full of grace because she trusted that what God said was true and would be fulfilled. She was willing and eager to do God's will, even if it seemed difficult or costly. Mary is the “mother of God” because God becomes incarnate when he takes on flesh in her womb. When we pray the Nicene Creed we state our confession of faith in this great mystery: “For us men and for our salvation he came down from heaven; by the power of the Holy Spirit, he became incarnate of the Virgin Mary, and was made man.” God gives us grace and he expects us to respond with the same willingness, obedience, and heartfelt trust as Mary did. When God commands he also gives the help, strength, and means to respond. We can either yield to his grace or resist and go our own way. Do you believe in God's promises and do you yield to his grace? "Heavenly Father, you offer us abundant grace, mercy, and forgiveness through your Son, Our Lord Jesus Christ. Help me to live a grace-filled life as Mary did by believing in your promises and by giving you my unqualified "yes" to your will and plan for my life." Psalm 40:7-11 7 Then I said, "Here I am; in the scroll of the book it is written of me. 8 I delight to do your will, O my God; your law is within my heart." 9 I have told the glad news of deliverance in the great congregation; see, I have not restrained my lips, as you know, O LORD. 10 I have not hidden your saving help within my heart, I have spoken of your faithfulness and your salvation; I have not concealed your steadfast love and your faithfulness from the great congregation. 11 Do not, O LORD, withhold your mercy from me; let your steadfast love and your faithfulness keep me safe forever.   www.dailyscripture.net   RETURN TO TOP

UNIVERSAL CHURCH/WORLD EVENTS

Bishop D'Arcy to Skip Notre Dame Graduation Sites University's Preference for Prestige Over Truth   SOUTH BEND, Indiana, MARCH 24, 2009 (Zenit.org).- For the first time in 25 years, the bishop of Fort Wayne-South Bend will not attend the University of Notre Dame's graduation ceremony. In a statement released today on the diocese's Web site, Bishop John D'Arcy revealed his decision to not attend this year's commencement, at which President Barack Obama will speak and receive an honorary degree. He said his move isn't an attack on anyone, but rather a gesture done in defense of the truth of human life.   Father John Jenkins, the president of Notre Dame, informed the bishop Friday that Obama had accepted an invitation to speak at the university's spring commencement. Bishop D'Arcy noted that this was the first he had heard that such an invitation had been extended. "President Obama," he said, "has recently reaffirmed, and has now placed in public policy, his long-stated unwillingness to hold human life as sacred. While claiming to separate politics from science, he has in fact separated science from ethics and has brought the American government, for the first time in history, into supporting direct destruction of innocent human life." Bishop D'Arcy noted that he made his decision "after much prayer," and that he wishes "no disrespect to our president." "I have always revered the office of the presidency," he said. "But a bishop must teach the Catholic faith 'in season and out of season,' and he teaches not only by his words -- but by his actions." "My decision is not an attack on anyone, but is in defense of the truth about human life," he added. Quoting a 2004 statement of the U.S. bishops, Bishop D'Arcy said, "The Catholic community and Catholic institutions should not honor those who act in defiance of our fundamental moral principles. They should not be given awards, honors or platforms which would suggest support for their actions." "Indeed, the measure of any Catholic institution is not only what it stands for, but also what it will not stand for," the bishop noted. Honor for Glendon Bishop D'Arcy noted that Notre Dame will also honor Mary Ann Glendon, former U.S. ambassador to the Holy, at this year's graduation ceremony. She will be presented with the university's Laetare Medal. The medal has been awarded annually since 1883 to a Catholic "whose genius has ennobled the arts and sciences, illustrated the ideals of the church and enriched the heritage of humanity." The bishop said he has spoken with Glendon, and he encouraged her to accept the award, "and take the opportunity such an award gives her to teach." "Even as I continue to ponder in prayer these events, which many have found shocking, so must Notre Dame," concluded Bishop D'Arcy. "Indeed, as a Catholic university, Notre Dame must ask itself, if by this decision it has chosen prestige over truth. "Tomorrow, we celebrate as Catholics the moment when our Lord and Savior, Jesus Christ, became a child in the womb of his most holy mother. Let us ask Our Lady to intercede for the university named in her honor, that it may recommit itself to the primacy of truth over prestige."   RETURN TO TOP

DAILY LITURGICAL SAINT

March 25, 2009 Annunciation of the Lord   The feast of the Annunciation goes back to the fourth or fifth century. Its central focus is the Incarnation: God has become one of us. From all eternity God had decided that the Second Person of the Blessed Trinity should become human. Now, as Luke 1:26-38 tells us, the decision is being realized. The God-Man embraces all humanity, indeed all creation, to bring it to God in one great act of love. Because human beings have rejected God, Jesus will accept a life of suffering and an agonizing death: “No one has greater love than this, to lay down one’s life for one’s friends” (John 15:13). Mary has an important role to play in God’s plan. From all eternity God destined her to be the mother of Jesus and closely related to him in the creation and redemption of the world. We could say that God’s decrees of creation and redemption are joined in the decree of Incarnation. As Mary is God’s instrument in the Incarnation, she has a role to play with Jesus in creation and redemption. It is a God-given role. It is God’s grace from beginning to end. Mary becomes the eminent figure she is only by God’s grace. She is the empty space where God could act. Everything she is she owes to the Trinity. She is the virgin-mother who fulfills Isaiah 7:14 in a way that Isaiah could not have imagined. She is united with her son in carrying out the will of God (Psalm 40:8-9; Hebrews 10:7-9; Luke 1:38). Together with Jesus, the privileged and graced Mary is the link between heaven and earth. She is the human being who best, after Jesus, exemplifies the possibilities of human existence. She received into her lowliness the infinite love of God. She shows how an ordinary human being can reflect God in the ordinary circumstances of life. She exemplifies what the Church and every member of the Church is meant to become. She is the ultimate product of the creative and redemptive power of God. She manifests what the Incarnation is meant to accomplish for all of us. Comment: Sometimes spiritual writers are accused of putting Mary on a pedestal and thereby discouraging ordinary humans from imitating her. Perhaps such an observation is misguided. God did put Mary on a pedestal and has put all human beings on a pedestal. We have scarcely begun to realize the magnificence of divine grace, the wonder of God’s freely given love. The marvel of Mary—even in the midst of her very ordinary life—is God’s shout to us to wake up to the marvelous creatures that we all are by divine design. Quote: “Enriched from the first instant of her conception with the splendor of an entirely unique holiness, the virgin of Nazareth is hailed by the heralding angel, by divine command, as ‘full of grace’ (cf. Luke 1:28). To the heavenly messenger she replies: ‘Behold the handmaid of the Lord; be it done to me according to thy word’ (Luke 1:38). Thus the daughter of Adam, Mary, consenting to the word of God, became the Mother of Jesus. Committing herself wholeheartedly and impeded by no sin to God’s saving will, she devoted herself totally, as a handmaid of the Lord, to the person and work of her Son, under and with him, serving the mystery of redemption, by the grace of Almighty God” (Dogmatic Constitution on the Church, 56).   http://www.americancatholic.org/Features/SaintofDay RETURN TO TOP

GENERAL MARIOLOGY

THE DIVINE HISTORY AND LIFE OF THE VIRGIN MOTHER OF GOD   BOOK ONE Treats of the Divine Fore-Ordainment of Christ and His Mother as the Highest Ideals of all Creation; of the Creation of the Angels and Men as their Servants; of the Lineage of the Just Men, Finally Resulting in the Immaculate Conception and Birth of the Queen of Heaven; and of Her life Up to Her Presentation in the Temple.   CHAPTER II GOD’S INSCRUTABLE ESSENCE; THE DECREE OF CREATION   O King, most high and wise Lord; How incomprehensible are thy judgments, and inscrutable thy ways (Rom. 11, 24)! Invincible God, enduring forever and whose beginning is unknown (Eccli. 18, 1)! Who can understand thy greatness and who can be worthy of thy most magnificent works, or who can tell Thee why Thou hast created them (Rom. 9, 20)? For Thou art exalted above all of them and our vision cannot reach Thee and our understanding cannot comprehend Thee. Mayest Thou be blest, magnificent King, because Thou hast deigned to show me, thy slave and a vile worm of the earth, great sacraments and most sublime mysteries. I saw the Most High, at the same time understanding how his Majesty is in Himself; I received a clear intelligence and a true perception of what is meant by a God, infinite in his substance and attributes, eternal, exalted above all, being three in Person, and one true God. Three in Person, because of the three activities of knowing, comprehending and loving each other; one, so as to secure the boon of eternal unity. It is the trinity of the Father, the Son and the Holy Ghost. The Father is not made, nor created, nor begotten, nor can He be generated or have a beginning. I perceived, that the Son derives His origin from the Father alone by eternal generation; and that they are equal in their duration from eternity; and that He is begotten by the fecundity of the intelligence of the Father. The Holy Ghost proceeds from the Father and the Son through love. In their indivisible Trinity there is nothing which can be called first or last, greater or smaller; all three Persons are equally eternal and eternally equal; there is unity of essence in a trinity of persons. Nor are the persons mingled in order to form one God, nor the divine substance separated or divided in order to form three Persons, being distinct as the Father, as the Son and as the Holy Ghost. They are nevertheless one and the same Divinity, equal in Each is the glory and majesty, the power, the eternity, the immensity, the wisdom and sanctity, and all the attributes. And though there are three Persons, in whom these infinite perfections subsist, He is the one and true God, the Holy, the Just, the Powerful, the Eternal and the Measureless. I also obtained an understanding of the manner in which this Trinity comprehends Itself by simple vision, so that no new or distinct cognition is necessary: the father knows that, which is known to the Son, and the Son and the Holy Ghost know that which is in the intelligence of the Father. I understood how they love One another with one and the same immense and eternal love; how there is a single, indivisible and equal oneness of intelligence, love and action, how there is one simple, incorporeal and indivisible nature, a divine essence of the true God, in which are joined and united all the perfections in their highest and in an infinite degree. I learnt also to understand the quality of these perfections of the highest Lord: that He is beautiful without a blemish, great without quantity, good without need of qualification, eternal without the duration of time, strong without any weakness, living without touch of decay, true without deceit, present in all places, filling them without occupying them, existing in all things without occupying any space. There is no contradiction in his kindness, nor any defect in his wisdom. In his wisdom He is inscrutable, in his decrees He is terrible, in his judgments just, in his thoughts most hidden, in his words most true, in his works holy, in his riches affluent. To Him no space is too wide, no narrowness causes restraint, his will does not vary, the sorrowful does not cause Him pain, the past has not passed for Him, nor does the future happen in regard to Him. O eternal Immensity, what illimitable expansion have I seen in Thee? What vastness do I see in thy infinite Being? Vision does not terminate, nor ever exhaust itself in thy abyss of being. This is the unchangeable Essence, the Being above all other beings, the most perfect sanctity, the most constant truth; this is the infinite, the length, the breadth, the height and the depth, the glory and its cause, rest without fatigue, goodness immeasurable. I understood, that the Most High was in the quiescent state of his own being, when the three Persons (according to our way of understanding things), decreed to communicate his perfections as a free gift. For greater clearness, I must remark, that God comprehends in Himself all things by one indivisible, most simple and instantaneous act. He does not go on from the understanding of one thing to the understanding of another like we do, distinguishing and perceiving first one thing by an act of the understanding, and after that proceeding to the knowledge of others by their connection with those already known. God knows them conjointly all at once, without before or after, since all are together and at once contained in the divine and uncreated knowledge and science, just as they are comprehended and enclosed in his infinite Being, as in their first beginning. Although, this divine knowledge is one, most simple and indivisible, nevertheless since the things which I see are many, and since there is a certain order, by which some are first and some come after, it is necessary to divide the knowledge of God’s intelligence and the knowledge of his will into many instants, or into many different acts, according as they correspond to the diverse orders of created things. For as some of the creatures hold their existence because of others, there is a dependence of one upon the other. Accordingly we say that God intended and decreed this before that, the one on account of the other; and that if He had not desired or included in the science of vision the one, He would not have desired the other. But by this way of speaking, we must not try to convey the meaning that God placed many acts of intelligence, or of the will; rather we must intend merely to indicate, that the creatures are dependent on each other and that they succeed one another. In order to be able to comprehend the manner of creation more easily, we apply the order of things as we see them objectively, to the acts of the divine intelligence and will in creating them. I understood, that this order comprises the following instants. The first instant is: God recognizing his infinite attributes and perfections together with the propensity and the ineffable inclination to communicate Himself outwardly. This knowledge of God as being communicative ad extra comes first. The majesty of God, beholding the nature of his infinite perfections, their virtue and efficacy operating with magnificence, saw, that it was just and most proper, and, as it were, a duty and a necessity, to communicate Himself and to follow that inclination of imparting and exercising his liberality and mercy, by distributing outside of Himself with magnificence the plenitude of the infinite treasures, contained in the Divinity. For, being infinite in all things, it is much more natural that He communicate gifts and graces than that fire should ascend, or the stone should gravitate towards its center, or that the sun should diffuse its light. This unfathomable depth of perfections, this affluence of treasures, this impetuous infinity of riches, is set in motion by its own inclinations to communicate itself. At the same time God is in Himself conscious that to distribute gifts and graces, is not to diminish his riches, but to increase them in the only possible way, by giving an outlet to the inexhaustible fountain of his riches. In this enlightenment and knowledge which I possess, two things hold my lukewarm heart in wonder and inflame it unto annihilation. The first is the inclination and urgent desire, which I see in God, and the strong will, to communicate his Divinity and the treasures of his grace. The second is the unspeakable and incomprehensible immensity of the good gifts, which I see He wishes to distribute according to this degree, assigning them for this purpose and yet remaining infinite, as if He had not yet given nothing. In this desire and inclination, which fills his Majesty I see Him prepared to sanctify, justify, overwhelm with gifts and perfections all creatures together and each one in particular for itself. He would be ready to give to each of the creatures more than what is held by all the angels and seraphim together; even if all the drops in the ocean and the grains of sand on their shores, all the stars, the planets and the elements, and all creatures were capable of reason and of his gifts, they would receive them without measure, provided they would dispose themselves and place no obstacle toward receiving them. O fearful malice of sin, which alone is capable of holding up the impetuous stream of such great and eternal gifts! The second instant was to confirm and determine the object and intention of this communication of the Divinity ad extra, namely, that it should redound to his greater glory and to the exaltation of his Majesty and the manifestation of his greatness. This his own exaltation God saw as the end, for which he would communicate Himself, make Himself known by his liberality in the distribution of his attributes, and set in motion his Omnipotence in order that He might be known, praised and glorified. The third instant consisted in selecting and determining the order and arrangement, or the mode of this communication, so as to realize in an adequate manner the most exalted ends. The order namely, which it is proper should be maintained in regard to the communications of the Godhead and its divine attributes; so that this activity of the Lord may have its proper reasons and objects, and so that it might proceed with the most beautiful and admirable sequence, harmony and subordination. In this instant was decreed first of all, that the Divine Word should assume flesh and should become visible. The perfection and the composition of the most holy humanity of Christ our Lord was decreed and modeled in divine intelligence. Secondarily, also were formed the ideals of the rest of men in imitation of the First. The divine mind prearranged the harmony and adornment of the human nature composed of an organic body and a vivifying soul, endowed with faculties to know and enjoy its Creator, to discern between good and evil, and with a free will to love that same Lord. The fourth instant was to determine the gifts and graces, which were to be conferred upon the humanity of Christ, our Lord, in union with the Divinity. Here the Most High opened the liberal hands of his Omnipotence and his other attributes, in order to enrich the most sacred humanity and the soul of Christ with the highest possible plenitude of his gifts and graces. Then was fulfilled what afterward David said: "The stream of the river maketh the city of God joyful" (Ps. 45, 5). When the stream of his gifts flowed toward the humanity of the Word, communicating to it all the infused science, the grace and goodness of which his blessed soul was capable of grace and glory, in order that from this impetuous stream they might partake in the manner in which it afterwards really happened. To this instant also, and, as it were, in natural sequence, pertain the decree and predestination of the Mother of the Divine Word incarnate; for here, I understand, was ordained that pure Creature before aught else whatever. Thus, before all other creatures, was She conceived in the divine mind, in such manner and such state as befitted and became the dignity, excellence and gifts of the humanity of her most holy Son. To her flowed over, at once and immediately, the river of the Divinity and its attributes with all its impetuousity, in as far as a mere creature is capable and as is due to the dignity of the Mother of God. In the knowledge of these exalted mysteries and decrees, I confess myself ravished in admiration and transported beyond my proper self. Perceiving this most holy and pure Creature formed and conceived in the divine mind from the beginning and before all the ages, I joyously and exultingly magnify the Omnipotent for the admirable and mysterious decree, by which He formed for us such a pure and grand, such a mysterious and godlike Creature, worthy rather to be admired and praised by all beings, than to be described by any one. In my admiration I can say with St. Dionysius the Areopagite: "If faith would not instruct me, and if the understanding of what I see would not teach me, that it is God, who has conceived her in his mind, and who alone could and can in his Omnipotence form such an image of his Divinity, if this all were not present to my mind, I might begin to doubt, whether the Virgin Mother contain not in Herself Divinity." O what tears flowed from my eyes, and what sorrowful astonishment possessed my soul, to see that divine prodigy not acknowledged and that wonder of the Most High not manifest to all the mortals. Much is known of it, but much more is unknown, as this sealed book has not been opened. I am ravished in the perception of this tabernacle of God, and I perceive that the Author of it is more admirable in her creation, than in that of all the rest of the world, although the diversity of the creatures manifests the wonderful power of their Creator. In this Queen alone are comprehended and contained more treasures than in all the rest of things joined together, and the variety and preciousness of her riches honor the Lord above all the multitudes of the other creatures. Here (according to our way of understanding) the promise and, as it were, the contract was made with the Word as to the degree of sanctity, and perfection and the gifts and graces, which were to be possessed by Mary his Mother. Also as to the protection, support and defense, which was to be provided for this true City of God, in which his Majesty contemplated the graces and merits, which She earned for Herself, as well as the fruits to be gathered for his people by the loving returns, which She was to make to his Majesty. In the same instant, and as it were in the third and last place, God determined to create a locality and an abode, where the incarnate Word and his Mother should converse and dwell. For them primarily did He create the heaven and earth with its stars and elements and all that is contained in them. Secondarily the intention and decree included the creation of the members, of which Jesus was to be the Head, and of whom He would be the King; in order that with kingly providence, all the necessary and befitting arrangements might be made beforehand. I pass over to the fifth instant, although in reality I have found that, which I sought. In this fifth decree the creation of the angelic nature which is more excellent and more like unto the spiritual being of the Divinity, was determined upon, and at the same time the division or arrangement of the angelic hosts into nine choirs and three hierarchies, was provided and decreed. As they are created first of all for the glory of God, to assist before his divine Majesty and to know and love Him, so secondarily they are ordained to assist, glorify and honor, reverence and serve the deified humanity of the eternal Word, recognizing Him as Head, and honoring Him also in his Mother, the most holy Mary, Queen of these same angels. Commission was given to these angels, "to bear them up in their hands" in all their ways (Ps. 90, 12). In this instant Christ our Lord earned for them by his infinite merits, present and foreseen, all the grace, which they were to receive. He was constituted as their Head, Exemplar and supreme King, of whom they should be subjects. Even of the number of angels had been infinite, the merits of Christ our highest Good, would be abundantly sufficient to supply them all with grace. To this instant belongs also the predestination of the good, and the reprobation of the bad angels. God saw in it, by means of his infinite science, all the works of the former and of the latter and the propriety of predestinating, by his free will and by his merciful liberality, those that would obey and give honor, and of reprobating by his justice those who would rise up against his Majesty in pride and disobedience on account of their disordered selflove. In the same instant also was decreed the creation of the empyrean heaven, for the manifestation of his glory and the reward of the good; also the earth and the heavenly bodies for the other creatures; moreover also in the center or depth of the earth, hell, for the punishment of the bad angels. In the sixth instant was decreed the creation of a people and the congregation of men for Christ, who was already formed in the divine mind and will, and according to his image and likeness man was to be made, in order, that the incarnate Word might find brethren, similar but inferior to Himself and a people of his own nature, of whom He might be the Head. In this instant was determined the order of creation of the whole human race, which was to begin from one man and woman and propagate itself, until the Virgin and her Son should be born in the predestined order. On account of the merits of Christ our Savior, the graces and gifts were prearranged, and also original justice, if they would only preserve it. The fall of Adam was foreseen and in him that of all others, except of the Queen, who did not enter into this decree. As a remedy, it was ordained that the most holy humanity should be capable of suffering. The predestined were chosen by free grace, and the foreknown were reprobated with exact justice. All that was convenient and necessary for the conservation of the human race and for obtaining the end of the Redemption and the Predestination, was preordained, without interfering with the free will of men; for such ordainment was more conformable to God’s nature and to divine equity. There was no injustice done to them, for if with their free will they could sin, so also could they abstain from sin by means of grace and the light of reason. God violated the right of no one, since He forsook no one nor denied to any one that which is necessary. Since his law is written in the hearts of men, nobody is excused for not knowing and loving Him as the highest Good of all creation. In the perception of these mysteries I saw with great clearness and force the high motives which caused God to manifest and magnify Himself and which should induce men to praise and adore the greatness of the Creator and Redeemer of all. I also saw how tardy they are in the acknowledgment of these obligations and in making return for these benefits; and I was made aware of the complaints and the indignation of the Most High on account of this forgetfulness. His majesty commanded and exhorted me not to be guilty of such ingratitude, but to offer Him a sacrifice of praise, and a new song, and that I magnify Him in the name of all creatures. O most high and incomprehensible Lord! Would that I had the love and perfections of all the angels and the just in order to confess and praise worthily thy greatness! I acknowledge, great and mighty Lord, that such a vile creature as I cannot merit the memorable benefit of receiving this clear and exalted knowledge and light concerning thy exalted Majesty. At the sight of thy greatness I perceive my littleness, which before that happy hour was unknown to me; and I was ignorant of the greatness and excellence of the virtue of humility, which is learnt in this science. I do not wish to say that I now possess that virtue, but neither can I deny that I have been shown the certain path which leads to it. Thy light, O most high Lord, illumines me and thy lamp shows me the paths (Ps. 118, 105), so that I see what I have been and what I am, and fear what I may become to be. Thou hast lighted up, most high King, my understanding and inflamed my will with its most exalted object. http://www.geocities.com/Athens/Ithaca/7194/contents.html    RETURN TO TOP

DIVINE MERCY

Divine Mercy In my soul   Introduction Introduction To the Polish Edition, 1981       7. HISTORY OF THE TEXT. The servant of God always kept the notebooks of the Diary in her own possession. Only on occasion did she give them to Fr. Sopocko and then to Fr. Andrasz, S.J. to be studied. After her death, the manuscript remained in the Congregation. moreoever, it was so carefully guarded and to such an extent that, except for a few persons, the Congregation at large new nothing of its existence. Only when Fr. Andrasz began to write the biography of Sister Faustina was the Diary made available to him in confidence, as to a confessor who had full right to it. After receiving the Diary from him, the Congregation scrupulously continues to guard it. Initially, the Diary of Sister Faustina was rewritten by Sister Xavier Olszamowska at the request of Mother general Michaela Moraczewska. Unfortunately, this transcription was neither accurate nor scholarly, since the copyist thought it proper to add or delate certain little words and make grammatical changes; in addition, through human oversight, she omitted some of the words. To safeguard the Diary, the text was microfilmed in the 1950’s. In making copies, however, neither the original nor the microfilm were used, but on the typescript of Sr. Xavier Olszamowska, which, all in all, was considered authentic, since no one compared the copied text with the original. On the contrary, private copies and even an Italian translation of this unauthentice text were made. What is worse, the above text received in its time the authorization and approbation of the Curia of Cracow. We know of the following official confirmations of the text of “Sr. Xavier Olszamowska”; 1) of March 3, 1950, the Metroplitan Curia of Cracow No. 1317/50, signed by Cardinal A. Sepieha and Fr. Brzycki; 2) December 6, 1951, the Metropolitan Curia of Cracow No. 10583/51, signed by Fr. Wit Brzycki. This text is somewhat different from the former but in non-essentials. From it was made the above-mentioned Italian translation and a whole series of copies by the Pallotine Fathers. 3) July 30, 1952, the Metropolitan Curia of Cracow, No. 5625/52, signed by Fr. John Pochopien. The text was very similar to the previous one. Finally, a copy of the original was made. This last one was included in the Acts of the Informative Process in Cracow on October 19, 1967, and signed by Fr. Stefan Marszowski. This text was not only transcribed from the original but also verified in detail during the Informative Process by Fr. Isidore Borkiewicz, O.F.M.. Conv. And sister Beata Piekut of the Congregation of the sisters of Our Lady of Mercy in Poland. A French translation was made from this copy. It was included in the Acts of the Informative Process, together with the latest transcript and photocopies, and sent to Rome. The present critical edition is likewise based solely on the manuscript of Sister Faustina. The whole critical apparatus, all footnotes and indices, was the work of Sister Beata Piekut in cooperation with other sisters who helped to copy the texts. As a historian, the undersigned Promoter of Faith of the Informative Process served in this by his advice and suggestions. He was in continues contact wit the sister preparing the present edition. He watched over the authenticity of the texts and their accuracy, both factual and historical. The text thus prepared and monographed was sent to Rome to Fr. Anthony Mruk, S.J.. General Postulator of the Cause, so that after his authoritative verification and under his direction it would be ready to appear in print. 8. THE MEANING AND VALUE OF THE DIARY. The Diary of Sister Faustina is not some kind of collection of “marvels” or a book containing accounts of extraordinary visions. Such a judgment could be made after a cursory and inattentive reading of it. Actually, it is a valuable and instructive literary work. First of all, it reveals the Servant of God’s interior life. From the pages of the Diary she appears to us as a person demanding of herself and resolute in her striving for perfection. We see how intensely Sister Faustian works and takes advantage of every occasion to be enriched spiritually. Through the Diary we get to know her difficulties and dark nights of soul, as well as her mystical flights, illuminations and interior consolations. What merits special emphasis is her inner strength, flowing most certainly from her reliance on God and her unquestionable heroic trust in the Divine Mercy. The Diary presents to us in an eloquent and convincing manner the infinity of the Divine Mercy. It not only teaches one about the Most Merciful Savior, but also encourages one to worship Him. It likewise shows us in a practical way various forms of worship, and at the same time illustrates facts of Divine interventions and His answers to the prayers of those who earnestly petition Him. The Diary has this value, also, that it teaches a childlike and very simple relationship to God, that it suggests the possibility of union with a God present to us at each moment. It is true that it indicates that living in the presence of God is a grace, but a grace obtainable trough prayer and a humble trust in God. The outstanding value of the Diary, however, is in the instruction and encouragement it give to live an intensive interior life. Through Sister Faustina’s example it teaches us the need of diligent and resolute work on inner discipline. It teaches in a practical way the difficult art of love of one’s neighbor. It contains many correct teachings and incentives toward unyielding interior discipline and, what is more important, toward an unshaken trust in God’s assistance, especially in this work. http://www.our.homewithgod.com/divinemercy/ RETURN TO TOP

CATHOLIC  TEACHING/CONVICTION/TESTIMONY

Benedict XVI's Speech Before Departing Angola "I Have Found the Church Here to Be So Alive"   LUANDA, Angola, MARCH 23, 2009 (Zenit.org).- Here is the farewell address Benedict XVI gave this morning at Angola's Quatro de Fevereiro airport before departing Africa for Rome, concluding his pastoral visit to the continent. * * * Mr. President, Distinguished Civil, Military and Ecclesiastical Authorities, Dear Brothers and Sisters in Christ, Dear Angolan Friends, Keenly aware of your presence as I depart, Mr. President, I would like to express to you my appreciation and my thanks for the courteous treatment you have given me and for the efforts made to ensure the smooth progress of all the meetings I have had the joy of experiencing. To the civil and military authorities and to the Pastors and leaders of the ecclesial communities and institutions involved in those meetings, I express my warmest thanks for all the courtesy with which they honored me during these days that I was able to spend among you. A word of gratitude is owed to the media personnel, to the security forces and to all the volunteers who generously, efficiently and discreetly contributed to the successful outcome of my visit. I thank God that I have found the Church here to be so alive and full of enthusiasm, despite the difficulties, able to take up its own cross and that of others, bearing witness before everyone to the saving power of the Gospel message. She continues to proclaim that the time of hope has come, and she is committed to bringing peace and promoting the exercise of fraternal charity in a way that is acceptable to all, respecting the ideas and sensitivities of each person. It is time to say goodbye and to set off once more for Rome, sad at having to leave you, but glad to have known a courageous people determined to begin again. Despite the problems and obstacles, the people of Angola intend to build their future by travelling along paths of forgiveness, justice and solidarity. If I may be permitted to make one last appeal, I would ask that the just realization of the fundamental aspirations of the most needy peoples should be the principal concern of those in public office, since their intention -- I am sure -- is to carry out the mission they have received not for themselves but for the sake of the common good. Our hearts cannot find peace while there are still brothers and sisters who suffer for lack of food, work, shelter or other fundamental goods. If we are to offer a definite response to these fellow human beings, the first challenge to be overcome is that of building solidarity: solidarity between generations, solidarity between nations and between continents, which should lead to an ever more equitable sharing of the earth’s resources among all people. From Luanda I broaden my gaze to include the whole of Africa, confirming our appointment for the coming month of October in Vatican City, when we shall gather for the Second Special Assembly of the Synod of Bishops dedicated to this continent, where the incarnate Word in person found refuge. I ask God to grant his protection and assistance to the countless refugees who have fled their country, and are now at large, waiting to be able to return home. The God of Heaven says to them once again: "Even if a woman should forget the child at her breast, yet I will not forget you" (Is 49:15). God loves you like sons and daughters; he watches over your days and your nights, your labors and your aspirations. Dear Brothers and Sisters, friends from Africa, dear Angolans, take heart! Never tire of promoting peace, making gestures of forgiveness and working for national reconciliation, so that violence may never prevail over dialogue, nor fear and discouragement over trust, nor rancor over fraternal love. This is all possible if you recognize one another as children of the same Father, the one Father in Heaven. May God bless Angola! May he bless each of her sons and daughters! May he bless the present and the future of this beloved nation. May God be with you! © Copyright 2009 -- Libreria Editrice Vaticana   RETURN TO TOP

Monthly Index              General Archive 2008 General Archive 2007 General Archive 2006 General Archive 2005 General Archive 2004

Hits since 3/16/2004 Màn điện toán toàn cầu của Thiếu Nhi Fatima được bắt đầu với trang Main từ ngày 9/12/1999, nhưng mãi tới Mùa Hè 2001 mới tạm xong, cuối cùng đã được chỉnh trang về cả hình thức lẫn nội dung từ mùa hè năm 2002, để rồi chính thức tái ra mắt vào ngày 25/3/2003 cho đến nay.   TNFatima.org do Thiếu Nhi Fatima chủ trương và thực hiện Mọi ý kiến đóng góp xin gửi về Webmaster