The Mary Mission

Something's missing

2012-01-23T07:02:00.000-08:00

It used to be that I lived for the weekend.

As a kid, when the monotony of high school and eventually work / college life got to be too much, I always had the weekend to look forward to. Weekends were fun, there was always a party or two or ten to go to, breakfasts to enjoy with friends, movies, concerts, coffee shops, beaches, pool parties, hikes, a church which fed me emotionally and not just spiritually, and talks, meetings, and events to keep me busy. By the time Sundays rolled around I'd been running around so much I had the best time ever just sitting around with friends watching football, tri-tip and veggies on the grill, and throwing back some beers. Sunday nights I'd reflect on all the fun and be ready to work til the next weekend....

I'd hit the ground running on Mondays, refreshed and renewed. And sometimes ready to make it an early weekend.... ;)

Once a year we went back to France for Summers or Christmas break. Then I'd live for the vacation, spending every day like a weekend til it was time to hit reality and go back to "normal life," knowing another vacation was just a few months away. And there was always the weekend to keep me going!

Then I got older and had kids. I began to live for bedtime, when the kids were all sleeping and I could finally put my feet up and read or write. Every time they woke up at night, every time one of them had a hard time napping, my whole day would be wrecked because it took away from my "me-time." I fought it with all my might. And as the kids kept coming, there was less and less of a chance that I'd ever get it back. Soon weekends were obsolete-- there was still food to prepare, diapers to change, children to take for walks, faces to wipe, dishes to do. Even a barbeque at a friend's became work.... Though I wasn't cooking, I would spend most of the time crouching by the stairs chiding littles not to run in the hall, touch art on the coffee table or wipe bbq sauce on the couch while everyone else relaxed.

Eventually, I grew into my motherhood-- accepted it-- and stopped living for bedtime. I learned to operate on sleep deprivation and get over my constant desire for "fun" and "relaxation."

I did, however, still live for my Sabbath--- that quiet day of rest in which my self-imposed "no unnecessary work" rule meant I could allow myself to take a nap, have a snuggle-fest with my family, watch that movie I'd been meaning to watch all week. Most importantly, Sunday was the day of my Big Outing, the only day I could count on each week to get out of the house, stop tiptoeing around my Father in Law, and spend an hour with Our Lord at Mass. A small (but large at the time) glitch in the system occurred when we switched parishes and started going somewhere which didn't have a nursery. I had to spend several months learning to "appreciate" mass with my little ones present, and I can assure you that it was a battle. Nevertheless, I soldiered on, and got to a place where -- as long as we are at our regular parish at the regular time-- I found it quite tolerable and frequently enjoyable.

It struck me as kind of sad that the only thing I really looked forward to each week was going to church.... after all, I used to be a social butterfly and lived in cities where there were endless opportunities to socialize enjoyably and learn a thing or two while we were at it... or at least just bask in the glory of creation outdoors. I still clung to that and relied on my one-hour outing to really make a dent in my feelings of loss. It gave me hope-- that there would eventually be two hour outings. And then weekends again! And vacations!

Around here, though, it's just not the same. There really is no "nature" to speak of that doesn't try to kill you and there are very few cultural events. Socializing requires driving all over to individual homes, which can be great but can also get old fast when many of the people you socialize with have lots of children too and you spend the majority of the time waiting on them and/or shielding your kids from learning stuff you don't like and/or talking about kids. (!)

And though this part of the South has it's own charms and benefits, I don't think a day goes by that I don't wistfully yearn for a bit of my past life.... at least.... for a bit of the ""world is your oyster" feeling I used to enjoy and take for granted. There is no glamour in poverty, there is no glamour in the ordinary cities of the south, there is no glamour in motherhood. It's a different kind of place.

For the last month, we have not had a car, (there is hardly public transportation where I live and everything is far) which means we have barely been able to get to the grocery store, let alone to Mass. It has taken the isolation of poverty and motherhood to whole new realms.

So I've been faced with the same four walls and nothing to look forward to for quite some time. At first, I thought... "well, this is no problem. What a gift! I can focus this time to grow in my homemaking."

But I quickly realized that my homemaking is not like many other women's homemaking. I read homemaking blogs with interest and zeal, but then I realize--

I don't have control over what we eat, what time we do it, or how we go about our day. I don't have control over how we decorate, what things we celebrate or don't, or what our activities consist of during the day.

My husband is often home, and as any wife knows, that means things are always a little "different" than they are when he's not. We are very different..... we have different tastes, different ideas of entertainment and of "fun."

Similarly, for a woman with a husband who works 9-5, a certain expectation of normalcy exists that doesn't on the weekend.... both are nice. For a woman with a husband who is home a lot, it's just not the same. Which isn't to say that there's anything wrong with it-- it's NICE in many ways because I don't have the stresses that women with husbands who are gone have. However, when my husband isn't home and I'm finally able to tackle the jobs that are important to me, I still have my Father in Law around to "interrupt" the plans, and therefore there simply is no time or day when the day's events and activities are up to me.

For a person who loves both control and certain types of stimulation -- like social interaction-- to live in this kind of condition has really been a challenge to adjust to.

A long time ago, I told God that I was willing to serve Him no matter the cost, and I said to Him that He could have my life. I meant it. I just had no idea he would take me up on it so much!

So recently I was crying to God about how I have nothing to look forward to anymore. I look forward to my kids smiling, or my husband's hugs. I look forward to a nice phone call with a friend or to a good dinner from time to time. But my life has lost the sense of "impending awesomeness" that it used to contain--- it's lost it's color. Even our Sabbaths are.... bland. We can't take weekend vacations or road trips. We can't afford a big nice meal. We can't even take a drive in the country and the nature of this military town is that people come and go, leaving us behind.

He told me:

Proverbs 23:18 -- There is surely a future hope for you, and your hope will not be cut off.

But how?? I asked. And when?? What do I need to to find it again?

Colossians 1:5 -- the faith and love that spring from the hope that is stored up for you in heaven and that you have already heard about in the word of truth, the gospel.

Grab a hold of the Gospel, He said. You have lost The Way.

With a shock, I acknowledged he was absolutely right.

We are so weak, My Lord, and so foolish!! Our minds are perpetually stuck in the here and now- and yet You made our souls for eternity. In so many ways, you have given me so many gifts with eternal value. The way is not so clear and easy for many people, they are muddled and bogged down with attachments to things and ideas and places. I see every day how so many are worn out over things that don't matter--- worried about things when they should be worried about You. I see how easily idols grab hold in people's hearts and I'm often full of pride that I am so "advanced" in the spiritual life----- Yes, You have given me the grace of literally tearing my idols from me.... and yet here I sit, and I am mourning them all!
Help me, Oh God to find the wisdom I need to do what is right and good for my soul, and therein find real and lasting joy. Everything in this world is fading away. But You, God... You stand forever.

Proverbs 24:14-- Know also that wisdom is sweet to your soul; if you find it, there is a future hope for you, and your hope will not be cut off.

Make me wise, O Lord.

Help me to understand that my lack of wisdom is the only real lack I am experiencing. Amen.

Guest post for today on Catholic Dating

2012-01-13T17:44:00.000-08:00

As a single in today’s world, it comes as no surprise that it can be tough to meet someone with whom
you are romantically compatible enough to date or share a relationship. And because your perfect
match would possess the same faith, values and religious ideals as you, if you’re a Catholic single, it
can be that much more difficult on the dating front. Although God has a plan for everyone, sometimes
we need a little help to ease the process along…so be sure to check out the following tips for finding a
Catholic match:

Open your heart. Before setting out in search of love or companionship, make sure that you are
mentally and spiritually ready to do so. If you have been hurt in previous relationships, it is crucial to
take the time necessary to heal from old wounds. When you hold onto the past, you do nothing but
carry that negativity into your new relationship, prohibiting yourself from moving forward and finding
true happiness with another person. Rather than focusing on it, reflect on your failed romantic history
as a learning experience and enjoy the present—remember to keep your heart open so you don’t miss
out on new people, new experiences and new love that God brings into your life.

Define your goals. Take some time to sit and think about the kind of person you are, the kind of person
you want to attract and how you plan to grow closer to each other and God in a Catholic relationship.
Write down all of the characteristics and qualities you find to be ideal in a potential match and look for
people who possess such traits. If you’re serious about finding a committed relationship, don’t waste
any more time with people you know aren’t right for you.

Go to church. You want to find a Catholic match in your area? Easy! Just go to Mass on Sunday! Get
active in church activities like volunteering, Bible study and even consider joining your church’s singles
group that is likely to be filled with plenty of eligible members of your congregation. To broaden your
horizons, feel free to visit other Catholic churches and check out their social groups as well.

Go online. Because of the popularity of the internet dating these days, more and more Catholic singles
across the web are increasing their chances of meeting like-minded individuals with just a few clicks of
a mouse. When using online dating sites catering specifically to Catholics, you have the opportunity
eliminate wasted time and energy on dates that don’t work out by creating a profile to hone in on exact
matches, sort through thousands of singles you wouldn’t have been able to meet otherwise and interact
with them to determine whether or not there is a connection—all from the convenience of your own
home!

Patience, positivity, prayer. The road to love can often be a long, lonely path that sometimes may feel
like it’s never going to end. If dates and relationships don’t work out, be patient and remember the key
to attracting a positive person is being positive yourself. Talk to God and pray about Him bringing the
right person into your life.

Guest post author, Erica St. Claire, enjoys writing about dating and relationships in the Catholic
community. In addition, Erica also owns Free Catholic Dating Sites where she provides resources for
Catholic singles interested in online dating.

Connect the Cuts: a review of The Devil Inside (NO SPOILER)

2012-01-07T18:23:00.000-08:00

As I sit down to write this review, I still don't quite know how to say what I need to.
Was this movie good?
No, it was monumentally awful.
Was it bad because it was unrealistic about the issue of exorcism?
Yes. The makers of this film apparently decided to forgo any type of research-- even the most fundamental basics-- regarding the practical, theological and scientific aspects of the rite of exorcism and the issue of demonic possession within the Catholic Church outside of the most common, superstitious, and base stereotypes. My five year old could have written this movie with exponentially more accuracy--it was as if they truly didn't have even the most remote interest in portraying mental health issues or demonic issues with any type of realism. Because of this, watching the movie is painfully.... confusing.
It is the mental equivalent of watching a movie intended to be about NFL football, but which takes place entirely in a swimming pool with an all female cast. It just makes no sense.
To be fair, There were moments in the film where I found myself nodding in agreement with one of the characters only to suddenly shake my head in disbelief--- wait, what did he just say??? Rewind.
For example, at one point in the film, Isabella is questioning the two rogue exorcists who are taking the course in exorcism alongside her. She asks: "But how do you KNOW when it's really demonic possession and not just mental illness?"
"You know," They reply in unison, with certainty. I did find myself nodding--- indeed, you just "know in your knower" as my old pastor used to say.
She asks again and they reply again in the same way, and I continued nodding along.
Moments later, from inside their apartment the priests are discussing the fine line between science and religion and their personal history with exorcism.
One of them says to her something along the lines of: "Along this journey, though, I feel like I've seen the Devil a lot more than I've seen God." I nodded again, able to relate to that feeling of "alone against evil" which people who participate in spiritual warfare often get.
But then the conversation shifts, and they begin to malign the Church, the Magesterium, the sacraments, and pretty much anything which a Catholic priest would use to get TO the very God they are woefully trying to reach. What??!!
Alright, so it wasn't realistic. But was it bad filmmaking?
YES.
From a purely film perspective, there was absolutely no cliché left untouched by this movie. Certainly, I will acknowledge that it is difficult to make a "new" exorcism movie. The Classic film The Exorcist covered the fundamentals, the Exorcism of Emily Rose covered the theological and practical aspects and introduced the mental health issue, and The Rite beautifully rounded them out and added intimacy with God and the ordinary activity of the devil which is so necessary for a healthy understanding of these issues.
To some degree, the ending notwithstanding, The Last Exorcism also contained elements that hadn't been explored and needed to be on the subject. But I admit , there isn't much left to work with from a visual and plotline standpoint. It would take creativity and effort--- two things sorely lacking from this production. I actually wonder if the filmmakers did this on purpose, to make a film which was as awful as humanly possible using every single horror-genre cliché.
Now, I'm very disappointed. So, before I go any further, let me give you the basic plot line according to the filmmakers.

In 1989, emergency responders received a 9-1-1 call from Maria Rossi (Crowley) confessing that she had brutally killed three people. 20 years later, her daughter Isabella (Andrade) seeks to understand the truth about what happened that night. She travels to the Centrino Hospital for the Criminally Insane in Italy where her mother has been locked away to determine if her mother is mentally ill or demonically possessed. When she recruits two young exorcists (Quarterman and Helmuth) to cure her mom using unconventional methods combining both science and religion, they come face-to-face with pure evil in the form of four powerful demons possessing Maria.

Based on this synopsis, I thought to myself that this had some potential. Well, no.
I hate to relate it to the Blair Witch Project, which I enjoyed at the time of it's release, because so many reviewers are doing that. But if we're going to be honest, I have to, because the Blair Witch Project certainly changed the standard for documentary-style films with on-camera confessions. One thing particular to THIS movie though was the amount of reality-show drama that frequently went on, there were moments where I literally just wanted to pass out valiums to each of the characters and put them in separate rooms just to get a break from the frantic whining.
Kind of like The Real World meets the Blair Witch Project meets a giant can of cheese whiz.
Beginning with Maria Rossi, the woman allegedly demonically possessed, there are inconsistencies and bizarre twists that show lack of forethought and a total lack of common sense on the part of the film editors/writers.
With the intersection of science and religion being an area which absolutely fascinates me, I was looking forward to finding relevant, or at least thought-provoking information in this film, and "buddies" in what appeared in the previews to be a set of parapsychologically-oriented priests with experience in exorcism . Indeed, the previews showed us these cool, young priests, diligently working to combine reason with faith for the good of all.
Instead the "science" was hilariously laughable..... I think the pinnacle was when the two "priests" are at work with the possessed mother whose heart rate and blood pressure begin to rise.
They suddenly stop and stare at the monitor very seriously, ceasing all activity. In the silence we hear: "wait a minute, I think we've got something here." Blinking lights abound, letting us know that she is..... experiencing a raised heart beat and high blood pressure. Surprise!
From a medical standpoint, the details of this film were beyond absurd. Everything from a doctor leaving a violent psych patient with a visitor alone in a room without any precautions to medicines which worked at the speed of light and restraints which were made of what amounted to be toilet paper. There was truly no limit to the stupidity exercised by supposed medical and mental health professionals in this film, which is irritating to me because for many people, the issue of taking diabolical possession seriously as a plausible cause for human difficulties revolves around the accuracy of the scientific method used when dealing with such people, as well as the attention to detail necessary for true scientific study. Any film which misrepresents the actual scientific attention to detail which MUST be paid when examining a patient for exorcism (for example, the Church usually requires a psychological examination before an exorcism is approved) does a HUGE disservice to the cause of truth and to those for whom science can not explain what they require for healing.

But of course, the issues that interest me most are the representations of possession itself, the explanations of Catholic belief, etc.
The opening assures us that the Vatican was in no way involved in the film, and that should be obvious to any Catholic watching considering the numerous fallacies portrayed in the film.... virtually everything was "off"--- explanations of theological concepts (such as what happens to unbaptised babies, or what it takes to be an exorcist) are totally false. Throughout the film, a great deal of emphasis is placed on the fact that certain men are "ordained exorcists." However, the men presented in such a way are vocally anti-magisterial and in direct disobedience to the Church, which is almost laughable, if it wasn't so sad.
So in a sense, I am thankful that the very first scene immediately made it very clear that this film really has nothing to do with the Vatican, with Catholicism, with the Rite of Exorcism, etc. It's comparable to watching an agnostic or atheist write a book about Catholic theology-- to the person who is educated in these issues, utter nonsense is being put forth as fact from beginning to end. In fact, it kind of reminds me of how so many protestant pastors teach their congregations about the Catholic faith, TOTALLY demonizing it without qualms, without once citing an actual Catholic doctrine or belief, only stating protestant hypotheses about what Catholics believe, all the while preaching from a Bible the Catholic Church gave them. This is just like that.
Another incredibly annoying aspect of the exorcisms themselves stems from the fact that there is absolutely no order--- apparently these rogue priests operate in total disarray-- incoherently shouting insults mixed with latin sentences, randomly flinging crosses and stoles about the room, periodically checking machines which do absolutely nothing, stopping to re-arrange cameras, and allowing anybody and everybody to be involved and present in the actual exorcism, despite the state of their souls or the possible danger to themselves. There is nothing methodical about it.
Contrary to what these filmmakers seem to think, the Rite of Exorcism is a RITE, with an order, a beginning, a middle, and an end. For a reason. Priest exorcists must prepare, sometimes for months if need be, and so do their assistants. The Rite itself has an order, and must be followed exactly according to the book. So what is presented as "exorcism" is in fact, not. What is presented as an "exorcist" is in fact.... not. And what's presented as extraordinary behavior of the possessed is in fact.... not.
At one point, the allegedly possessed mother leans in to whisper to the daughter that she "knows" (via preternatural knowledge) that the daughter has had an abortion. This is a common scenario during exorcism or conversation with possessed persons that has made me (and any other person who has ever assisted at an exorcism) very uncomfortable-- having one's hidden sins being exposed openly is never something anyone enjoys. Nevertheless, when the daughter later relates it to the rogue exorcists she is working with, it doesn't seem to phase them at all that this woman has had an abortion and might need healing, nor does it concern them in the slightest that her soul might need help, because only moments later she is assisting at an exorcism herself, nevermind the fact that should she become injured or killed she would, according to Catholic doctrine, have needed absolution in order to be forgiven for the mortal sin of murder.
Inconsistencies like those are rampant throughout, but the number one difficulty I faced while watching involved how little tiny kernels of truth were strewn haphazardly throughout the film at key points, so that eventually the viewer appears to see some sort of connection..... a connect-the-dots (connect the cuts? A clue from the film?) if you will. These shreds of "factual" information, to those familiar with these issues, or somewhat familiar, appear to confirm something very troubling: that the Vatican is concealing/ keeping it's ability to heal people from demonic possession and allowing them to suffer.
This idea, so completely far from the truth, is presented as factual, but also given so subtly throughout the film and in such imperceptibly small doses that a perfectly normal Catholic may actually walk out of the film beginning to ask himself those very questions.
The issue that seems most important here is that there is a very real "dialogue" at work within the Church regarding matters of exorcism and legitimate questions people have about changes in norms. There is also a very real issue---- which is being addressed, in the manner the church ALWAYS addresses issues.... with patience, prudence, and prayer.
Meanwhile, Hollywood is perfectly content throughout this movie to use the mysterious and wonderful facets of the Catholic religion that people are naturally drawn to while completely bashing it's heart-- the Church-- at every turn.
There's something profoundly wrong with that... and I don't think the terms "hypocritical" or "opportunist"even begins to describe it.
If, like me, you believe (you KNOW) that there are persons rotting away in dirty mental institutions, forgotten, who can receive very real, very needed help from a Catholic priest....then you owe it to those people to do what you can to make sure that the tightrope line between science and religion is frequently walked and explored. A movie like this has so much potential for good--- and instead embraces wholeheartedly everything sad and terrible about human nature... and filmmaking. Save your money.

The shocking truth about pornography

2011-12-17T17:19:00.000-08:00

Tell the world what the world doesn't want to know: that pornography addiction is lying to yourself.

Here is the truth about women in porn (warning, extremely graphic.):

Share it.

Thankful for Advent 2011

2011-11-20T05:49:00.000-08:00

My place card from last year's Christmas Feast :)

We had my annual Thankful for Advent party last night and I have to say, though the turnout was way smaller this year this is rapidly becoming one of my favorite traditions!!

There is something really special about getting together with other women who want their kids and families to have a spectacular advent and Christmas scene not because of commercialism or nostalgia but because of Jesus Christ! It's amazing.
In fact, I like it so much I think I am going to organize a similar event each year based on planning for the Lent and Easter seasons. It's a perfect mix of singing, holiday foods and drinks, cheer, prayer, Bible study and open discussion about creating or continuing traditions and their impacts.

This year in particular, I've been struck by how many stores had Christmas trees up before Halloween and how many of my friends and family are so disgusted by the whole thing that they just write off Christmas. But that's why we need the Church, who provides a compass to help us make our way through the crazy and the materialistic nonsense and moves us into meaningful use of our calendar to mark sacred time that leads to sacred things. Christmas is not something we can skip. It's the celebration of our Savior, come to earth--- God with us! Advent is the perfect way to prepare for Christmas, take a breather, without feeling ANY let down that Christmas can bring from being too focused on people, places, things, or events. The Church year is a soul-journey. Taking the journey together is the POINT of Christianity. As we learned last night, that's real Christmas magic.

I know many of you who live near me had to miss the party last night and I hope that providing the discussion outline will help you to meditate on ways you can find your way along the path towards Christ this year. If you are a person who believes that Jesus is the Messiah but does not celebrate Christmas, I encourage you to read along anyways, perhaps you will find a meaningful idea or practice you can incorporate here regardless, and at the very least, it may help you to understand that those of us walking around excited about Christmas aren't G-dless Heathens. ;)

Thankful for Advent Party 2011

CALL TO ATTENTION….O Come O Come Emmanuel

Oh come, Oh come, Emmanuel
And ransom captive Israel
That mourns in lonely exile here
Until the Son of God appear

Rejoice, Rejoice!
Emmanuel shall come to thee, Oh Israel!

Oh come, Thou Dayspring, come and cheer
Thy people with Thine advent here;
Disperse the gloomy clouds of night
And death's dark shadows put to flight

Rejoice, Rejoice!
Emmanuel shall come to thee, Oh Israel!

Oh come, Thou rod of Jesse, free
Thine own from Satan's tyranny
From depths of hell Thy people save
And give them victory o'ver the grave

Rejoice, Rejoice!
Emmanuel shall come to thee, Oh Israel!
Rejoice, Rejoice!
Emmanuel shall come to thee, Oh Israel!

OPENING PRAYER
Come Holy Spirit, fill the hearts of your faithful and kindle in them the fire of your love. Send forth your Spirit and they shall be created. And You shall renew the face of the earth.

O, God, who by the light of the Holy Spirit, did instruct the hearts of the faithful, grant that by the sameHoly Spirit we may be truly wise and ever enjoy His consolations, Through Christ Our Lord, Amen.

BIBLE STUDY
We are going to start with a brief bible study.

i. Advent is about Christmas, and Christmas is about the birth and incarnation of Jesus. What makes us know that Jesus is the promised Messiah? If we could answer that question, we can help millions of beautiful, well meaning people all across the world find what they are looking for, and see peace on earth, so that when we say: Peace on earth and goodwill towards men, we not only mean it but can do our part to accomplish it!

ii. It seems funny to start before Jesus, but really the story of Jesus begins before Creation. Salvation history shows us a series of covenants, each building upon the other. (To understand this clearly, I recommend a book by Scott and Kimberly Hahn called "From Genesis to Jesus," which walks us through the scriptures to demonstrate clearly what God's plan of salvation is.) These covenants are: Creation, Noah and the renewed creation, Abraham the Father of the Faith, Moses and the Israelites, the Covenant with David, and Jesus, the fulfillment of all promises.

iii. We don’t have time to cover all of it, or even come close. But we do have time to focus on two very important pieces of the puzzle that will enrich your Advent thoughts. Tonight we will focus on the prophecies of Isaiah regarding the Messiah, helping us to know that Jesus really IS the promised messiah.

THE PROPHECIES of Isaiah

THE FULFILLMENT in Jesus of Nazareth:

Will be born of a virgin (Is 7:14)

Jesus was born of a virgin named Mary (Mt 1:23; Lk 1:26-31)

He will come from the lineage of King David (Is 11:1-2, 10; 16:5)

Jesus was a descendant of King David and was the fulfillment of the covenant promise made to David (Mt 1:1; Lk 3:31-32; Ac 2:29-36)

Will have a Galilean ministry (Is 9:1, 2)

His ministry began in Galilee of the Gentiles (Mt 4:12-16; Mk 1:1-15; Lk 4:14-15; Jn 2:1)

Will be an heir to the throne of David (Is 9:7; 11:1, 10)

Jesus was given the throne of His father David (Lk 1:32-33)

Will have His way prepared (Is 40:3-5)

Jesus was announced by John the Baptist (Mt 3:1-3; Mk 1:1-3; Lk3:2-5; Jn 1:19-28)

Will be spat on and struck (Is 50:6)

He was spat on and beaten (Mt 26:67; Mk 10:34; Lk 22:63-65)

Will be exalted (Is 52:13)

He was highly exalted by God and the New Covenant people (Ph 2:9, 10)

Will be disfigured by suffering (Is 52:14; 53:2)

Jesus was scourged by Roman soldiers who gave Him a crown of thorns (Mt 27:27-31; Mk 15:15-19; Jn 19:1-3)

Will make a blood atonement (Is 53:5)

Shed His blood to atone for our sins (Mt 26:28; Rm 3:25; Heb 9:11-12, 18-22; 1Pt 1:2)

Will be widely rejected (Is 53:1, 3)

Jesus was not accepted by many (Jn 12:37, 38)

Will bear our sins and sorrows (Is 53:4, 5)

He died because of our sins (Rm 4:25; 1Pt 2:24, 25)

Will be our substitute (Is 53:6, 8)

Jesus died in our place (Rm 5:6, 8; 2 Co 5:21)

Will voluntarily accept our guilt and punishment for sin(Is 53:7, 8)

Jesus took on our sins upon Himself (Jn 1:29; Rm 6:10; 2 Co 5:21)

Gentiles will seek Him (Is 11:10)

Gentiles came to speak to Jesus (Mt 8:5-13; 15:21-28; Mk 7:25-30; 21)

Will be silent before His accusers(Is 53:7)

He was silent before Herod and his court (Lk 23:9)

Will save us who believe in Him (Is 53:12)

Jesus provided salvation for all who believe (Jn 3:16; Ac 16:31)

Will die with sinners (Is 53:12)

Jesus was numbered with the sinners (Mk 15:27, 28; Lk 22:37)

God’s Anointed will heal the spiritually wounded and brokenhearted and to comfort those who mourn (Is 61:1, 2)

Jesus was God’s Anointed who healed the spiritually wounded and brokenhearted and the comfort those who mourn (Mt 3:16; 5:5; Lk 4:18-19)

God’s Spirit will rest on Him (Is 11:2)

The Spirit of God descended on Jesus (Mt 3:16; Mk 1:10; Lk 3:22; 4:1)

Will be buried in a rich man’s tomb (Is 53:9)

Jesus was buried in the tomb of Joseph, a rich man from Arimathea (Mt 27:57-60; Jn 19:38-42)

He will judge the earth with righteousness (Is 11:4, 5)

Jesus was given authority to judge (Jn 5:27; Lk 19:22; 2 Tm 4:1, 8)

TRADITIONS
So now that we know why we are celebrating the advent of our messiah, we need to know a few things about the season of advent.

1. Advent is a season of PENANCE and PURIFICATION. Like a "little Lent," Advent carries us not through a season of rejoicing necessarily (that's what Christmas is for) but a season of focus on our sinfulness and our NEED for a Savior. The liturgical color of Advent, like Lent, is purple, which represents sorrow for our sins. We should make the time for practices like fasting (Orthodox Christians to this day fast from all products containing lard, butter, cream, etc.) examination of conscience (doing a daily check-in with God to see how we may have sinned and what we should do about it) and also regular confession. During Advent, we wait in hushed expectation for the coming of the Lord and examine our hearts... and this is especially important in light of the fact that we know Jesus is coming AGAIN and that there will be judgement at that time. When I asked the question: "Are you prepared to FACE the Lord? When he came at Christmas, He came as a little baby, bringing a promise of judgement and justice. This time, He comes in all His glory!! Are we ready for that?" We ALL have to hang our heads in shame. None of us is really ready for that. Advent is the time to get ready. Attack your sins with a vengeance!

2. Acts of Service. While penance and charity are two sides of the same coin, we often ignore one or the other. Advent is a good time to ensure that we are doing both. Ideally, during Advent it is a wonderful idea to take extra steps to reach out to those whom we have wronged or who we have difficulties with because they have wronged us. But it is also a great time to reach out to those who are alone and suffering alone. Some families make it a point to write letters on the four Sundays of Advent to people in their family they have wronged or who they struggle with... letters of forgiveness and compassion and kindness. Some people visit hospitals, visit shut ins or retirement communities, even elderly priests, and bring homemade breads or cookies, sing, or even prepare a nativity play or some other activity. Advent caroling is a wonderful activity that my family enjoys very much.... we simply walk from house to house in our neighborhood, singing hymns of Advent. I've seen people cry, hug us, etc. It's amazing what an impact this can have on a community. Families may enjoy taking Advent to make Christmas Cards they will send off for Christmas. Kids in particular enjoy this task. One tradition that is commonly shared is that of "Kris Kringles" (Christ Child.) We know it as Secret Santa, but returning to it's roots shows us the point of this tradition is not materialism and the accumulation of junk but of love. Family members or friends can draw names out of a hat and then spend Advent secretly doing acts of kindness and service for the person whose name they drew. Also popular is the idea of "Advent Angels." Similarly, names are drawn, and then we agree to pray for the person every day of Advent. At the end, you can even throw a party where you share who your person was and what happened. :) One of the most popular advent traditions regarding acts of service is that of simply baking cookies and breads and bringing them to neighbors. What a joy it has been for us to receive a beautiful plate of gingerbread cookies from neighbors we don't know well, giving us an opportunity to talk. Another idea I love is that of putting a bowl of straw somewhere central in the house. next to it, an empty "crib" made of wood or popsicle sticks. Whenever a child in the home does an act of service or kindess, a piece of straw is transferred to the Crib, making a soft bed for Jesus by the time He arrives. What a powerful image for the children to retain!

3. Prayer. Advent is a time to pray like we've never prayed before. If we are truly preparing for the coming of Christ, we should pray, because prayer is our pipeline to God. Many Catholics who do not pray the Liturgy of the Hours (our way of praying the psalms without ceasing) will do so now, and you can pray along with us using this website if you don't have the book by going to the site and then clicking on the appropriate time of prayer (morning, daytime, evening, or night): http://divineoffice.org/

The Advent Wreath in particular is a powerful tradition that incorporates prayer and song (He who sings prays twice, right?) and which children in particular absolutely LOVE. For many people who are concerned about the possible pagan origins of a tradition, the advent wreath may be particularly meaningful because it stems from the Sabbath lights lit by the Jews in obedience to God and in anticipation of the Messiah. During Advent, like on Shabbat, we light the night, bless, pray and sing! And advent wreath can look any way you like: four candles in a row, a ring of candles, etc. It can be decorated or not. It can consist of four taper candles, pillar candles, etc. Traditionally, the advent wreath has three purple candles, one pink, and one large white candle in the center. The first two sundays we light only the first, and then the second purple candles, the third a pink (the third sunday is called Gaudete Sunday -- the rejoicing Sunday) and then purple again. On Christmas Day we can finally light the Christ Candle in the center. My family lights the candles (I do that, just like I light the Sabbath lights) and we hold hands (or not) and sing O Come O Come Emmanuel followed by the blessing of the bread and wine and food. They remain lit during the meal and are put out afterwards. My kids, even the tinyest ones, have the song memorized by the end of advent and will generally make me nuts by singing it from morning til night in anticipation of the great Candle Lighting Moment. I highly recommend it.

For more information about Advent Wreaths, please see this link: http://www.fisheaters.com/customsadvent2.html

You can also create a prayer book for your children. Kids loving cutting things out and pasting them, so find some meaningful scriptures and prayers you read regularly, cut and paste pictures you find online that speak to you, and bind the whole thing with ribbon. Kids will LOVE reading these before bed, and it's a great way to build prayer into your normal reading and play time together.

The Jesse Tree is another tradition that many families find meaningful. Either a real tree or a large poster or wall hanging of a tree is used to hang ornaments, one a day for all of advent, representing different facets of Salvation history leading up to Christ. This brings the Old Testament to life for people and is also a fun activity you can do with children-- although many people purchase their own Jesse Tree ornaments, most families read the scripture for the day and then make their own ornaments, which is great. There are MANY websites which describe different ways of doing the Jesse Tree. One such website I recommend is here:

http://www.fisheaters.com/customsadvent9.html

(note, the author of that site feels very strongly that the Star of David is not an appropriate symbol for Christians to use and not a biblical symbol to represent Judaism and King David. You may disagree with her opinion and want to just ignore the bottom section, the rest of it you will not find offensive.)

Advent Calendars are similar ways to draw the family to prayer. 24 little doors are opened behind which are scriptures to read that lead us towards Christ's arrival. You can read more about advent calendars here:

http://www.fisheaters.com/customsadvent12.html

Lastly, nativity scenes (the Crèche, where I come from) are also ways to pray in the season. Families will unite to gather items in the natural environment (moss, grass, sand, etc) and creative elements (tin foil, wrapping paper, etc) to create a "scene" of the nativity. (many include figures representing various family members or villagers.)

As the figurines are placed, it is useful to pray for the virtues represented by each "character" present: for example, you may want to place one figurine each day, and as you place:

- The Angel, pray for the grace to be a messenger of joy with your positive and encouraging words that day.

-Saint Joseph, pray for the grace to be ready and willing to listen to God and do His will.

-The Blessed mother, pray to be more aware of Jesus' presence as you go about the day's duties.

-The Shepherd, pray to do your duty faithfully and lovingly.

-The Ox, pray to cheerfully accept each task assigned to you.

-The lamb, pray to follow the shepherd wherever he may lead.

-The Donkey, pray to lighten the burdens of others by carrying along family and friends.... etc.

The O Antiphons begin December 17. At that time, we find ourselves faced with beautiful depictions of Christ's person which we can work into our prayer any number of ways, from declaring them over our dinners before we eat to using them in the liturgy of the hours, advent wreaths, or even the Jesse Tree. You can read more about them here: http://www.fisheaters.com/customsadvent10.html

4. Gift Giving and Feasting. Though Advent has a penitential character, the Church year contains feasts which are best taken advantage of for the character building potential they contain if nothing else. We celebrate the saints because we believe that there are no dead in Christ, therefore we honor those who have gone before as if they were still with us-- because they are. Just as we have certain friends here on earth who help us more than others and who have guided us, by their prayers and example, we have certain friends in heaven who lead us towards Christ by guiding us through their prayers and example. Some of the feast days which can be used to celebrate a particular event that leads to Christmas are:

December 4, Saint Barbara's feast day. St Barbara was a virgin and martyr killed by her own father for serving her heavenly Father. On her feast day, people in the south of France plant little containers of wheat which will grow all of advent. On Christmas, they will be ready to place in the nativity scene, and red ribbon will be wrapped around them for decoration. Since she was a martyr, on St Barbara's day we decorate with red.

December 6 is the feast of St Nicholas, which most people today know as Santa Claus. For our kids, December 6 includes a surprise "visit" from St Nick who brings oranges and chocolate coins in their shoes, placed there the night before. For some people, this is the time the stockings are filled. This is also a great day to make a meal for a needy family or something similar.

The Feast of St Lucy is December 13, and a family favorite around here. For more information on traditions and ideas, see my best read blog, here: http://marymission.blogspot.com/2010/12/saints-on-saturdays-lights-lussekatter.html

The feast of the Immaculate Conception and the feast of Our Lady of Guadalupe are also popular days of celebration and appropriate SMALL gift-giving moments. Lastly, there is also Hannukah, which you can read about here: http://www.joi.org/celebrate/hanuk/index.shtml Catholics can read about Hannukah in our bibles (the story is NOT found in protestant Bibles!) and that alone might make it a good reason to celebrate. :)

If gift giving seems to be too much for just ONE day, do consider spreading it out and doing it in very small doses through many of these exciting and wonderful feast days and even during the Christmas Season itself, which contains many opportunities and feasts. More on that next blog :)

The general rule for Advent decorating is UNDERSTATED. All the ornaments come out for Christmas, so during advent we have a few physical reminders (the wreath, the jesse tree) that Christmas is NEAR but that we aren't ready yet.

Instead, focus your traditions on prayer and song, giving and fasting.

I hope this has been helpful! May God bless you this advent season, sisters, as you prepare your hearts and help your families to recieve Him in the fullness of His glory!

Wordless Wednesdays- All Souls Mass 2011

2011-11-02T18:00:00.000-07:00

Feasting with the dead-- who live!

2011-11-01T04:46:00.000-07:00

Me with my grandpère, circa 1982

Today and tomorrow mark the two feasts of the year that deal with our dead... On November 1 the Saints recognized by the Roman Catholic Church as having abounded in holiness in this life through careful examination, and those who are unknown to us or known only to a few are celebrated on this day. Tomorrow we remember in our prayers all the souls who have been here below, praying especially for the mercy of God on those who may be going through purgative purification.

It's a time I always begin to reflect on the Communion of Saints.

the Communion of Saints is the name we give to a doctrine we teach that makes most protestants shudder-- and yet it is the most glorious thing.... one of the key pieces in the puzzle of Christianity. As a protestant, I was always so frustrated when my friends died-- my choices were to believe that they had gone to hell because I hadn't seen them make visible efforts with their alleged faith in God, in which case, it was horrid, I was helpless, and God didn't care. Or to believe that they had gone to heaven and were now separate from me, GONE, away, and lost until some magical day in the far off future when we would be united in heaven. Catholicism, however, offers the simplest, and most beautiful doctrine to demonstrate both how GOOD God really is and how interconnected we are... how much relationships DO matter.

The entire Church, called the "Mystical Body of Christ," has one head: Christ. The Church here on earth is called: "The Church Militant." We are here below, waging war on sin and evil. The Church above is the Church Triumphant, having succeeded in the spiritual battle, and now interceding for us before the Throne.

The Church Suffering are the souls in purgatory (state of being, not physical place) who did not succeed in the Battle completely, who have not received the graces necessary (because they didn't ask!) to enter God's presence, but who died "doing what they thought was right." Great suffering is theirs. as the Refiner's Fire purifies them, and we pray for them anticipating their eventual glory, they helping us by their prayers and we helping them. All of us are interconnected. For those in Christ, there truly is no time and space, we are all one.

In the Holy Eucharist, In Christ in the Blessed Sacrament, I am united to all believers past, present and future, militant, suffering, and triumphant. We are all One. When I receive the eucharist I am mystically present with all my loved ones.... family members across the globe whom I love and miss and who, also are fed by the Lamb. Friends and family members who have passed on in Christ. The Saints whose lives inspire me and mold me and help me to be the best Christian I can be. They are all there, in that little tiny host, often described as "dry tasting" by people who simply don't understand what they are seeing and tasting... the body and soul, mind and divinity of Our Lord, Jesus Christ.

If you're like me and have a lot of friends and family who have passed away, and a lot who live far away and who you simply can't be with physically, this doctrine is of so much comfort and such a source for rejoicing.

Like a great Tree of Life the branches, representing the Church Triumphant, spread throughout the heavens, praising God and shaking things up for us here below in our necessity, uniting heaven and earth. The trunk (Church Militant), stable and sturdy, healthy, ever growing and building, depends on the connection of the roots (Church Suffering-- buried but ever active!) with the rich earth (God) from whom all nourishment comes. The trunk is tall and straight because of the wind in it's branches, the hope in it's brightly colored leaves, each different from the next but all similar in their shape, function, and beauty and because of the depth of the roots and their constant presence. We all matter. We all have a place, and a part. We all came from somewhere, and are going somewhere. We're all connected. We all matter, and no one is simply "gone." God made the tree, nourishes us in the earth, the air, the wind, the water..... He is in the heavens, and with us in the roots and soil.

Today, Catholics will sing Ye Watchers and Ye Holy Ones..... reminded of the Communion of Saints. Tomorrow, Catholics will hear mass in a cemetery, reminded of their duty towards the Holy Souls in Purgatory, as much a part of the mystical body as any living person.

The reflections which naturally arise from the observation of these days are dark and triumphant, difficult and beautiful, mysterious and wonderful.....amazing.

As someone involved with the paranormal community, these two days are the most important ways to communicate to non-catholics, and especially people who have been affected by supernatural experiences with the dead ("last phone calls," "last visits," "sightings" etc) that these things have a very real purpose, that there are people who need us still and that we can not forget them, that for the dead in Christ, death is only the beginning!

O death, where is thy sting? O grave, where is thy victory?
- 1 Corinthians 15:55

Today, I thank God for the Saints in heaven, especially my close friends Mary, Joseph, Elijah, Mary Magdalen, St Josemaria, and Blessed Mariam, the Little Arab.

Tomorrow, I remember especially in my prayers all my relatives who have died, especially my Grandpère, who died in the month of November and who I miss very much. I remember also all of my friends who died back home, at least one a year since the year I turned twelve, of various tragedies ranging from car accidents to drug overdoses to suicides and freak illnesses. Death is no stranger to me-- but it has lost it's sting. Alleluia!

I remember also all of your friends and family, and most especially those sweet babies so many of my friends have lost in childbirth or through miscarriage. They are with us! Alleluia!

Eternal rest grant them, O Lord, and let perpetual light shine upon them. Amen!

*note to non-Catholic readers: the Roman Catholic Church teaches the existence of hell. The fact that I didn't discuss hell in this blog is NOT indicative of the doctrine of universal salvation within Catholic teaching. I wanted here to focus on the things we celebrate and observe these two days... our cause for rejoicing. There is, of course, a time to weep. We'll talk about that another day. ;)

Saints on Saturdays- The universality of Catholicity

2011-10-29T05:42:00.000-07:00

To be 'Catholic' means to love your country and to be second to no one in that love. And at the same time, to hold as your own the noble aspirations of other lands. — So many glories of France are glories of mine! And in the same way, much that makes Germans proud, and the peoples of Italy and of England..., and Americans and Asians and Africans, is a source of pride to me also.
Catholic: big heart, broad mind.

--St Josemaria Escriva, The Way, 525

Freaky Fridays-Elvis Exposed.

2011-10-28T04:13:00.000-07:00

The Bedtime Shema

2011-10-27T18:22:00.000-07:00

THE BEDTIME SHEMA -- Jewish evening prayer (The equivalent of our Compline Prayer)

Read it below, so that you, Christian readers, may see the depth and bond of brotherhood you should feel with all people who recite this lovingly before retiring. Traditionally, when you recite the Shema, you cover your eyes, focusing intently on God's Sovereignty. There is an old Jewish tale that some of the Jewish children who were hidden in monastaries during the war (many were handed over to Christian families, monastaries, and orphanages) had little memory of their "jewishness" once the war was over. Persistent rabbis attempted to come and retrieve them, since most of their parents were dead. The story goes that some of the children, now fully "Christianized," were all laying in bed in their neat little rows in the monastary orphanage. After a brief argument at the door because of the rabbi's inability to "prove" that the children were indeed Jewish because of lack of documentation, the Rabbi was allowed into the room to examine the children briefly.

He walked down the aisle between their beds, calling out: (They) slowly walked through the aisles of beds, calling out, "Shema Yisrael--(Hear, Israel), the Lord is our God, the Lord is One!" And one by one, children here and there burst into tears and shrieked, "Mommy!" "Maman!" "Momma!" "Mamushka!" in each of their native languages.

Here is the text, then, of the Bedtime Shema-- the Jewish Night Prayer. Please take a moment to read it if you are unfamiliar, and to try to understand.

Master of the universe, I hereby forgive anyone who angered or antagonized me or who sinned against me — whether against my body, my property, my honor or against anything of mine; whether he did so accidentally, willfully, carelessly, or purposely; whether through speech, deed, thought, or notion; whether in this transmigration or another transmigration — I forgive every Jew. May no man be punished because of me. May it will be Your will, HASHEM, my God and the God of my forefathers, that I may sin no more. Whatever sins I have done before You, may You blot out in Your abundant mercies, but not through suffering or bad illnesses. May the expressions of my mouth and the thoughts of my heart find favor before You, HASHEM, my Rock and my Redeemer.1

Blessed are You, HASHEM, our God, KING of the universe, who casts the bonds of sleep upon my eyes and slumber upon my eyelids. May it be Your will, HASHEM, my God and the God of my forefathers, that You lay me down to sleep in peace and rise me erect in peace. May my ideas, bad dreams, and bad notions not confound me; may my offspring be perfect before You, and may You illuminate my eyes lest I die in sleep,2Who illuminates the pupil of the eye. Blessed are You, Hashem, Who illuminates the entire world with His glory.

God, trustworthy King.

Recite the first verse aloud, with the right hand covering the eyes,and concentrate intensely upon accepting God's absolute sovereignty.

(Hear, O Israel: HASHEM is our God,
HASHEM, the One and Only. 3)

In an undertone:

Blessed is the Name of His glorious kingdom for all eternity.

Deuteronomy 6:5-9

You shall love HASHEM, your God, with all your heart, with all your soul and with all your resources. Let these matters that I command you today be upon your heart. Teach them thoroughly to your children and speak of them while you sit in your home, while you walk on the way, when you retire and when you arise. Bind them as a sign upon your arm and let them be tefillin between your eyes. And write them on the doorposts of your house and upon your gates.

May the pleasantness of my Lord, our God, be upon us — may He establish our handiwork for us; our handiwork may He establish.4(1) Psalms 19:15. (2) Cf. 13:4. (3) Deuteronomy 6:4. (4) Psalms 90:17.

Psalm 91

Whoever sits in the refuge of the Most High, he shall dwell in the shadow of the Almighty. I will say of HASHEM, "He is my refuge and my fortress, my God, I will trust in Him." For He will deliver you from the ensnaring trap, from devastating pestilence. With His pinion He will cover you, and beneath His wings you will be protected; shield and armor is His truth. You shall not fear the terror of night; nor the arrow that flies by day; nor the pestilence that walks in gloom; nor the destroyer who lays waste at noon. Let a thousand encamp at your side and myriad at your right hand, but to you they shall not approach. You will merely peer with your eyes and you will see retribution of the wicked. Because [you said,] "You, HASHEM, are my refuge," you have made the Most High your dwelling place. No evil will befall you, nor will any plague come near your tent. He will charge His angels for you, to protect you in all your ways. On your palms they will carry you, lest you strike your foot against a stone. Upon the lion and the viper you will tread; you will trample the young lion and the serpent. For he has yearned for Me and I will deliver him; I will elevate him because he knows My Name. He will call upon Me and I will answer him, I am with him in distress, I will release him and I will honor him. With long life will I satisfy him, and I will show him My salvation. With long life will I satisfy him, and I will show him My salvation.

Psalm 3:2-9

HASHEM, how many are my tormentors! The great rise up against me! The great say of my soul. "There is no salvation for him from God — Selah!" But You HASHEM are a shield for me, for my soul, and the One Who raises my head. With my voice I call out to HASHEM, and He answers me f rom His holy mountain — Selah. I lay down and slept, yet I awoke, for HASHEM supports me. I fear not the myriad people deployed against me from every side. Rise up, HASHEM; save me, my God; for You struck all of my enemies on the cheek, you broke the teeth of the wicked. Salvation is HASHEM's, upon Your people is Your blessing — Selah.

Lay us down to sleep, HASHEM, our God, in peace, raise us erect, our King, to life; and spread over us the shelter of your peace. Set us aright with good counsel from before Your Presence, and save us for Your Name's sake. Shield us, remove from us foe, plague, sword, famine, and woe; and remove spiritual impediment from before us and behind us, and in the shadow of your wings shelter us1 — for God Who protects and rescues us are You; for God, the Gracious and Compassionate King, are You. 2 Safeguard our going and coming — for life and for peace — from now to eternity.3(1) Cf. Psalms 17:18. (2) Cf. Nechemiah 9:31. (3) Psalms 121:8.

Blessed is HASHEM by day; blessed is HASHEM by night; blessed is HASHEM when we retire; blessed is HASHEM when we arise. For in Your hand are the souls of the living and the dead. He in Whose hand is the soul of all the living and the spirit of every human being.1 In Your hand I shall entrust my spirit, You redeemed me, HASHEM, God of truth.2 Our God, Who is in heaven, bring unity to your Name; establish Your kingdom forever and reign over us for all eternity.

May our eyes see, our heart rejoice and our soul exult in Your salvation in truth, when Zion is told, "Your God has reigned!" 3 HASHEM reigns,4 HASHEM has reigned,5 HASHEM will reign for all eternity.6For the kingdom is Yours and You will reign for all eternity in glory, for we have no King but You.

May the angel who redeems me from all evil bless the lads, and may my name be declared upon them — and the names of my forefathers Abraham and Isaac — and may they proliferate abundantly like fish within the land.7

He said: "If you diligently heed the voice of HASHEM, your God, and do what is proper in His eyes, and you listen closely to His commandments and observe His decrees — the entire malady that I inflicted upon Egypt I will not inflict upon you, for I am HASHEM your Healer." 8

HASHEM said to the Satan, "HASHEM shall denounce you, O Satan, and HASHEM, Who selects Jerusalem, shall denounce you again. This is indeed a firebrand rescued from flames." 9

Behold! The couch of Shlomo! Sixty mighty ones round about it, of the mighty ones of Israel. All gripping the sword, learned in warfare, each with his sword on his thigh, from fear in the nights.10

Recite three times:

May HASHEM bless you and safeguard you. May HASHEM illuminate His countenance for you and be gracious to you: May HASHEM turn His face toward you and establish peace for you.11

Recite three times:

Behold, the Guardian of Israel neither slumbers nor sleeps.12

-----------------------------------------------

(1) Job 12:10. (2) Psalms 31:6. (3) Cf. Isaiah 52:7. (4) Psalms 10:16.
(5) 93:1 et al. (6) Exodus 15:18. (7) Genesis 48:16. (8) Exodus 15:26.
(9) Zechariah 3:2. (10) Song of Songs 3:7-8. (11) Numbers 6:24-26. (12) Psalms 121:4.

Recite three times:

For Your salvation do I long, HASHEM.1 I do long, HASHEM, for your salvation. HASHEM, for Your salvation do I long.

Recite three times:

In the Name of HASHEM, God of Israel: may Michael be at my right, Gabriel at my left, Uriel before me, and Raphael behind me; and above my head the Presence of God.

Psalm 128

A song of ascents. Praiseworthy is each person who fears HASHEM, who walks in His paths. When you eat the labor of your hands, you are praiseworthy, and it is well with you. Your wife shall be like a fruitful vine in the inner chambers of your home; your children shall be like olive shoots surrounding your table. Behold! For so is blessed the man who fears HASHEM. May HASHEM bless you from Zion, and may you gaze upon the goodness of Jerusalem, all the days of your life. And may you see children born to children, peace upon Israel.

Recite three times:

Tremble and sin not. Reflect in your hearts while on your beds, and be utterly silent. Selah. 2

Master of the universe. Who reigned
before any form was created,
At the time when His will brought all into being —
then as "King" was His Name proclaimed.
After all has ceased to be,
He, the Awesome One, will reign alone.
It is He Who was, He Who is,
and He Who shall remain, in splendor.
He is One — there is no second
to compare to Him, to declare as His equal.
Without beginning, without conclusion —
His is the power and dominion.
He is my God, my living Redeemer,
Rock of my pain in time of distress.
He is my banner, a refuge for me,
the portion in my cup on the day I call.
Into His hand I shall entrust my spirit
when I go to sleep — and I shall awaken!
With my spirit shall my body remain.
HASHEM is with me, I shall not fear.

------------------------------------

(1) Genesis 49:18. (2) Psalms 4:5.

The first prayer, in which forgiveness is given and asked for, is a favorite one for me-- reminding me of our own "examination of conscience" made just before Compline. It is hard to say those words, impossible even, to God if we are lying. As we read them, images from our day pop up before us-- faces we must forgive. It's powerful.

I love the rest as well and read it often at bedtime to the kids, loving especially the part that reads: "May the angel who redeems me from all evil bless the lads, and may my name be declared upon them — and the names of my forefathers Abraham and Isaac — and may they proliferate abundantly like fish within the land."

WOULD that our Catholic families would pray this often and understand especially the last portion of that prayer, and see that Children are an inheritance and a blessing.

I hope you enjoyed reading and that you walk away from the experience with a deeper understanding of what unifies Christians and Jews as believers in the One Eternal God who created us, called us, and reigns above all. It is especially sweet to me to think of Our Blessed Mother lovingly teaching the Child Jesus the Shema on his bed.

Pax!

Theology Thursdays-- Called to pray

2011-10-27T07:46:00.000-07:00

The Presentation in the Temple

In the wonderful Ignatius Press book Salvation is from the Jews: The role of Judaism in salvation history from Abraham to the second coming, Roy H. Schoeman identifies a list of core roles entrusted to the Jews:

1. Exhibiting a faithfulness and devotion to God that would support a unique intimacy and covenant with Him, through which the Messiah would eventually come.

2. In this loyalty and covenant being the primary channel of grace for all mankind.

3. Prophetically, typologically foreshadowing salvation history in their own history.

4. Providing a people of sufficient spiritual purity, virtue, and morality to be able to be the people among whom God became man.

5. Making God’s laws known to mankind.

6. Preparing the Mother of the Redeemer.

7. Praying for the coming of the Messiah.

8. Adoring and worshiping the Messiah before He came.

9. Providing a temporal home for the Messiah and announcing the good news when He came.

Shortly afterwards, he asks the question: “How well did they do at the job they were given?”

Demonstrating how on the surface, from a Christian worldview, it would appear that they completely failed, still a faithful remnant always remained to respond with love and faith when all others had failed, and the tremendous blessing which flowed from their obedience has always healed the world. Connecting biblical personalities with later accepted private revelations of the saints, he argues for the idea that in the story of Israel, that faithful remnant has always and will always perfectly fulfill the roles they were given.

He then goes on to intertwine those roles and the historical experience of the Jews as they relate to the Church. It’s a fascinating topic, one close to my heart—and one whose theological and practical insights seem inexhaustible.

Above all, the question remains: In our days and in the times of the end, will we be that faithful remnant? Or will we will be like the faithless masses?

Of the list above, number seven stands out to me as the solitary task which reveals our heart to answer that question, as well as our intentions and mindset. It is a crucible through which only the strong may pass, those whose faith in God allows them to overcome the greatest of difficulties.

As Schoeman point out, the prayers of the saints and private revelations are later proof of God working through us—sometimes just one of us—to effect change on the planet. Countless are the stories of personal victories gained through prayer, but less well-known are the stories of wars stopped and atrocities or judgements prevented due to the faithful prayers of few.

These examples should do wonders to build our faith. As protestant pastor and eceumenical leader Jack Hayford points out: “Prayer is invading the impossible.”

It is an act of faith, the spiritual equivalent of lighting a match in a dark, cold night…. A match which may ignite a fire which may engulf your home, your city, your nation—the world.

“Whatever you ask for in prayer, believe that you have received it and it will be yours.” (Mk 11:24)

But is it that easy?

No. Breakthrough comes by the sweat of our brow and through our willingness to suffer and seek. Breakthrough comes through our own detachment from things which hold no real spiritual value but which appear to us down here to be indications of our own success. It bursts forth through our willingness to let God’s Spirit lead us though we have not seen nor understood why He does what He does.

It is precisely for this reason that the parental task of teaching obedience is so crucial—it is the fundamental task of the human being to trust and obey God when it does not make sense.

This isn’t to say that a study of God’s laws do not ultimately demonstrate a very reasonable “cause” and “effect” in which we realize that His ways work and His reasons are right. Rather, it means that the fundamental focus of our religious life is FAITH… a faith which is the assurance of things hoped for, evidence in things yet unseen. (Hebrews 11:1)

Like children, we learn that we must do these things not because He said so, although that should be reason enough. Rather, we obey because He loves us, and what He asks is good.

If God reserved a people for Himself to fulfill the role of interceding for the world, how important is it for us individually to respond to that call within? Indeed, by the Cross He has called ALL people to himself, chosen us, and set us apart, gentile and Jew alike!

Those of us who have not seen God move in power have not seen it because we have not been willing to say to Him: “here I am, Lord! Send me!” (Isaiah 5:8)

Those who have:

-the woman who quietly suffers painful fibromyalgia with joy, offering up every bodily pain for the local public school to be flooded with God’s peace and truth.

-the man who endures his wife’s adultery with patience, love and tenderness, offering up his sufferings for her personal salvation.

-the police officer who prays the rosary in his vehicle, as he stakes out a suspected drug dealer’s house, asking God to give him success not only temporally but in the spiritual, impacting the dealer’s life.

-the exhausted mother who joyfully fulfills her menial tasks, offering herself for the eternal well-being of her family and her local priest’s faithfulness to his vocation.

-the parish priest, who daily offers to God the one-time sacrifice of Our Lord Jesus Christ on behalf of the people.

-the group of families who get together once a week to offer praises to God and seek Him for their community.

These are just some of the ways we are asked to participate in our intercessory calling--- a role which was for through the history of the Jewish people and to which every member of the Church is called to respond today.

How does it work?

In the book: “Intercessory Prayer,” Dutch Sheets gives some insight as to how we can begin to pray.

He says: “Our challenge is not so much to liberate as to believe in the Liberator; to heal as to believe in the Healer.”

The Catholic Church teaches that Prayer need be both communal and individual, the work of the mouth, the mind, the body, and also the heart. The Catechism of the Church is clear:

2720 The Church invites the faithful to regular prayer: daily prayers, the Liturgy of the Hours, Sunday Eucharist, the feasts of the liturgical year.
2721 The Christian tradition comprises three major expressions of the life of prayer: vocal prayer, meditation, and contemplative prayer. They have in common the recollection of the heart.
2722 Vocal prayer, founded on the union of body and soul in human nature, associates the body with the interior prayer of the heart, following Christ's example of praying to his Father and teaching the Our Father to his disciples.
2723 Meditation is a prayerful quest engaging thought, imagination, emotion, and desire. Its goal is to make our own in faith the subject considered, by confronting it with the reality of our own life.
2724 Contemplative prayer is the simple expression of the mystery of prayer. It is a gaze of faith fixed on Jesus, an attentiveness to the Word of God, a silent love. It achieves real union with the prayer of Christ to the extent that it makes us share in his mystery.

Sheets reminds us that intercession creates a meeting: when we meet with Heaven, heaven meets with the forces of darkness, and meets with the person or place we are meeting about. The “collision” between Light and Darkness creates a physical reality we experience here on earth.

He states: “All of our praying intercession will involve one or both of these facets: reconciliation or breaking; uniting or disuniting.” This is the binding and loosing we are called to.

In Hebrew, the word paga is used to connotate a violent meeting, and is the word we often translate as “intercession.”

“The prayers of an understanding intercessor WILL create a meeting (paga). And when the meeting comes to a close, something will have changed.”

Another great insight gained through Sheet’s book is that many of our earthly difficulties and trials come through our own failure to secure our own spiritual boundaries—our “forgetting” to war in the spiritual realm on behalf our family and friends and for our good.

Most of us will reflect back over sufferings and difficulties and recognize that personal growth occurred that certainly created “holiness” within us that was not present before. On the other hand, many of our own challenges are self-made. We are cursed because we remain under the curse of sin. We are struggling because our sin-nature causes us to make stupid decisions and take stupid actions. Then we shake our fist at God and say: “why??”

If we pray before we make decisions, we will be sure to listen for God’s wisdom about each situation we encounter and avoid (or at least try to) making poor, and quick, decisions. If we remember to pray consistently to protect and shield our family and city from harm, we certainly do only good to those we love, and often our watchman-role can keep us from unnecessary trials and also give us insight which helps us to love God and love our neighbor more. But prayer is not a magic formula—saying the right words or “feeling the right feelings” when we pray do not make us more “effective.” What matters is only love… the Love we have for God and for each other, often gained through prayer.

Many protestants mistakenly believe (and often innocently, for they do not realize the grave theological implications) that their “effective”prayer will move heaven to give them material blessings, and that the measure of material blessing, health, or “good” they receive demonstrates the power in their own faith. The Catholic Church takes a more balanced approach… while we understand the great benefit – and indeed, or deep responsibility—to set up our own spiritual success (spiritual, not physical…. Although we do pray for our physical needs, of course, and often have them answered) by “covering our bases” in the spiritual realm, we also recognize the great necessity of uniting our sufferings to Christ’s and believe in redemptive suffering, which is the idea that there is both meaning and a meeting (paga) that happens when we suffer.

Our ultimate goal, as Catholic prayer warriors, is not to cease suffering, but to suffer well, offering ourselves to God for the healing of the world in imitation of and union with our Messiah, the Savior of the World. Like the Jews, we have been promised the Kingdom, now we must walk in faith, through the desert, believing and acting in accordance with that belief, until we inherit it.

God is indeed good, all the time, and yet bad things happen—both to good people, and are allowed by our good God. How can we explain this unless we take the Catholic view… the pain and suffering go hand in hand with joy and laughter.

The famous poet Khalil Gibran said:
“Your joy is your sorrow unmasked.
And the selfsame well from which your laughter rises was oftentimes filled with your tears.
And how else can it be?
The deeper that sorrow carves into your being, the more joy you can contain.
Is not the cup that holds your wine the very cup that was burned in the potter's oven?
And is not the lute that soothes your spirit, the very wood that was hollowed with knives?”

Prayer is like this--- a continual acceptance and lifting of the soul to God who knows when we need hollowing out and when we need filling.

When Pope Paul VI proclaimed St. Teresa of Avila the first woman Doctor of the Church, he selected one of her many titles as the basis for conferring that honor on her: Teacher of Prayer.

Her teachings involve the personal journey into prayer, but an effective personal journey affects the lives of all those who we encounter, so her teachings are well worth heeding.

The most basic level of prayer, according to Saint Teresa of Avila, is a simple vocal prayer in which we make the physical effort to acknowledge God and His purposes and His will in our lives. The deepest level is union with God—a state in which the soul wants what God wants and trusts and loves God completely, often accompanied by mystical graces which are fascinating to study.

In her teachings on prayer, hailed as the foundational teachings on Catholic prayer, we learn that the soul grows from simply verbalizing what we “should” (reading prayers aloud) to desiring and understanding what God wills for us. She describes many “stops” along the path, giving us insight and detail into the mystical journey. She says:
First of all, I will say something (though not much, as I have dealt with it elsewhere) about another kind of prayer, which almost invariably begins before this one. It is a form of recollection which also seems to me supernatural. . . . Do not think that the soul can attain to him merely by trying to think of him as present within the soul. This is a good habit and an excellent kind of meditation, for it is founded on a truth, namely, that God is within us. But it is not the kind of prayer that I have in mind. . . . What I am describing is quite different.
As I understand it, the soul whom the Lord has been pleased to lead into this mansion will do best to act as I have said… Let it try, without forcing itself or causing any turmoil, to put a stop to all discursive reasoning, yet not to suspend the intellect nor to cease from all thought, although it is good for it to remember that it is in God's presence and who this God is. If this experience should lead to a state of absorption, well and good, but it should not try to understand what this state is, because it is a gift bestowed on the will. Therefore, the will should be allowed to enjoy it and should not be active except to utter a few loving words (Fourth Mansions, chap. 3).

She calls this the prayer of infused recollection, and it is the beginning stages of the journey. In this prayer, the soul begins to experience the peace and sweetness of God, and often falls into a “sleep of the faculties,” noting though that people might fall into a false “sleep” due to hypersensitivity, poor health, or other conditions.

From there, she goes on to describe other spiritual “states” that result from the cultivation of a regular prayer life. A study of her teachings on prayer will surely lead the interested soul to a union with God, as it has many of our well-known, and little-known, saints.

If we are going to draw our “call” to intercede out of Israel’s example, we must also look at Jewish prayer.

The Hebrew word for prayer is Tefilah, derived from the root Pre-Lamed Lamed and the word l’hitpalel, which means “to judge oneself.” This insight should help to understand that the purpose of Jewish prayer, regardless of its “type” is to unite the soul to God in purpose and to look introspectively at the soul’s progress.

Like Catholic prayer, Jewish prayer is not something that happens only in a Synagogue but rather throughout the day, helping the Jew to remember God at all moments of his life. Like Catholics, Jews pray at varying intervals and in all situations…. Upon arising, before beginning the day, upon accomplishing, or before accomplishing good works throughout the day, before and after eating, at bedtime, and ultimately at all moments. Catholics and Jews both also pray communally using words like “us” and “our” to remember that their prayers are effected on behalf of ALL believers and ultimately, the world. We are a universal communion of persons, not alone on the journey of life.

A wise Rabbi was once asked: “Rabbi, what should I do when I don’t believe in G-d anymore?”

He answered: “You should continue to pray and act as a good Jew. Faith will return to you.”

Indeed, this is the true teaching of all the saints: continue to pray, even in periods of darkness and great dryness, and you will experience God and faith will return. But how does a “good Jew” pray?

The “mindset” of Jewish prayer is called Kavanah. (Catholics call this intention.)

It means “an intent, a focus or a concentration.” At the very least, a Jew must realize that he is talking to God and that he is fulfilling an obligation toHim in order to have his action count as “prayer” and not just reading.

Jews use liturgical melodies, as well as movement (the swaying you see traditional jews making when they pray), to keep the mind free of other distractions and focused on God.

One other interesting point is that Jews pray in Hebrew. While the Talmud, or record of Oral Law, states that one may pray in any language they understand, traditional Judaism gives priority to Hebrew.

As the Church uses Latin as her formal language, Judaism uses Hebrew. Among other reasons, the Church uses Latin because it is a "dead language," therefore no changes in meaning can be ascribed to the words. It is a unifying language, a language which peoples of all nations can use, thus emphasizing the universality of the Church. The chief component of Christian worship is the offering of the Sacrifice of the Holy Mass each day. The official language of this liturgy is Latin, which the priest uses when speaking to God. Homilies and other addresses to the people are made in the common language. The use of Latin also ensures the purity of the offering of the mass—there are no “gray areas” in which the priest can ad-lib. The words also remain sacred, old as the ages, and unchanged, just as the sacrifice being offered is unchanged. Catholics who do not speak Latin can use missals to understand what is being said which contain the text in the common language and in the Latin language so that they may follow along.

Similarly, Judaism uses Hebrew, a language which has certain religious and cultural connotations that directly relate to the Jews and which are sadly lost when the common language is used. One example often used is that the English word “commandment” implies a stern law or judgement, whereas the Hebrew word, mitzvah-- often translated “commandment” carries a certain form of honor and respect in it, emphasizing the privilege of keeping the law.

There are many prescribed blessings and prayers throughout the day in both Catholic and Jewish tradtion.

These blessings and prayers, which many protestant theologians deem “religious” and therefore “stifling” to the effects and purposes of the Holy Spirit, are set moments at which specific words and actions are taken based on biblical words and actions which resulted in faith and blessing.

At best, protestants deem these unnecessary and superfluous, and yet their very function provides a very necessary opportunity at every moment throughout the day to remember God and fulfill His commandment to pray “without ceasing” (1 Thessalonians 5:17)

Knowing these things helps us to pray as we ought—for through understanding Jewish prayer we can see God bestows great honor on those whom He calls to obey his commandments, to heal the world through our own willingness to obey, to respond as the faithful remnant even among all those who externally appear to be doing the right things but whose hearts are not right with God.

Our personal prayer should be a warm conversation with a friend, as Teresa of Avila taught, and our liturgical prayer should hold fast to the sacred traditions which have been handed down to us as a people, in the balance of both lies the fate of each soul and of the world.

As Jewish faithfulness resulted in perfect preparation for the coming of the Jewish Messiah, so then must Catholic prayer reflect our sacred calling to heal the world and prepare for the second coming of the Jewish Messiah.

Mama Mondays- Preparing for Halloween

2011-10-24T06:09:00.000-07:00

I remember the days when the Christian world around me would buzz, buzz, buzz over the Halloween question for weeks on end. Starting in September and stopping around thanksgiving, we would have to determine whether we could, whether we should, and how we should participate in the halloween madness.

Having discovered first hand while trick-or-treating with my dutiful French mother (who had never heard of halloween and thought it was nuts, I'm sure, but tried to go along with the program) that there are complete nutballs out there who I'm better off keeping my kids away from.... I'm not big on trick or treating. At the same time, I'm frequently working in the paranormal field.... so it's kinda my favorite time of year-- the only time of year when people don't look at me like I'm from mars when I want to talk about ghosts.

Becoming a Catholic made that question (and pretty much every other question evangelical Christians fret over) much easier to cope with because we saw and understood how great God really is! Since Halloween IS OURS.... a Catholic time to focus on the departed saints and holy souls in purgatory.... why let the world have all the fun?

Taking the focus off of ghosts and witches and putting it on Christ and His Church has made all the difference for us. Now there is a rhythm to our late October choices and a powerful message and proclamation of the Gospel going on around us that doesn't have to include gimmicks, alternatives, or "taking back the night" even though we are. :P

You see, for Catholics, it's so simple. This article from Catholic Culture explains it well:

"The Solemnity of All Saints is celebrated on November 1. It is a Solemnity, a holyday of obligation, and it is the day that the Church honors all of God's saints, even those who have not been canonized by the Church. It is a family day of celebration—we celebrate the memory of those family members (sharing with us in the Mystical Body, the communion of saints) now sharing eternal happiness in the presence of God. We rejoice that they have reached their eternal goal and ask their prayers on our behalf so that we, too, may join them in heaven and praise God through all eternity.
The honoring of all Christian martyrs of the Faith was originally celebrated on May 13, the date established by the fourth century. Pope Boniface IV in 615 established it as the "Feast of All Martyrs" commemorating the dedication of the Pantheon, an ancient Roman temple, into a Christian church dedicated to the Blessed Virgin Mary and all the martyrs. In 844, Pope Gregory IV transferred the feast to November 1st. Some scholars believe this was to substitute a feast for the pagan celebrations during that time of year.
By 741, the feast included not only martyrs, but all the saints in heaven as well, with the title changing to "Feast of All Saints" by 840. Pope Sixtus IV in 1484 established November 1 as a holyday of obligation and gave it both a vigil (known today as "All Hallows' Eve" or "Hallowe'en") and an eight-day period or octave to celebrate the feast. By 1955, the octave of All Saints was removed.
Since Vatican II, some liturgical observances have been altered, one example being "fast before the feast" is no longer required. The Church recognizes Solemnities and Sundays as high feast days that last longer than a day. The celebration starts the evening before, as mentioned in The General Norms for the Liturgical Year and the Calendar: "Solemnities are counted as the principal days in the calendar and their observance begins with evening prayer of the preceding day. Some also have their own vigil Mass for use when Mass is celebrated in the evening of the preceding day. The celebration of Easter and Christmas, the two greatest solemnities, continues for eight days, with each octave governed by its own rules." In the Divine Office, or Liturgy of the Hours, these days are marked by Evening Prayer I (the evening before) and Evening Prayer II (the evening of the solemnity).
In England, saints or holy people are called "hallowed", hence the name "All Hallow's Day". The evening, or "e'en" before the feast became popularly known as "All Hallows' Eve" or even shorter, "Hallowe'en".
Many recipes and traditions have come down for this evening, "All Hallows Eve" (now known as Hallowe'en), such as pancakes, boxty bread and boxty pancakes, barmbrack (Irish fruit bread with hidden charms), colcannon (combination of cabbage and boiled potatoes). This was also known as "Nutcrack Night" in England, where the family gathered around the hearth to enjoy cider and nuts and apples.
November 2 was the date designated to pray for all the departed souls in Purgatory, the Feast of All Souls. The feasts of All Saints and All Souls fall back to back to express the Christian belief of the "Communion of Saints." The Communion of Saints is the union of all the faithful on earth (the Church militant), the saints in Heaven (the Church Triumphant) and the Poor Souls in Purgatory (the Church suffering), with Christ as the Head. They are bound together by a supernatural bond, and can help one another. The Church Militant (those on earth still engaged in the struggle to save their souls) can venerate the Church Triumphant, and those saints can intercede with God for those still on earth. Both the faithful on earth and the saints in heaven can pray for the souls in Purgatory. During these two days we see the Communion of Saints really in action!
Throughout the centuries man has struggled to keep his focus on the one true Faith and its practices. So many times, though, the pagan superstitions creep back into practice. Although now with a holier purpose, when preparing for the huge feast of All Saints some pagan "cult of the dead" practices seeped into the mainstream. See excerpts from Florence Berger'sCooking for Christ to see read more of the historic origin of Halloween practices, particularly in the British Isles."

So what do Catholics do? First, they party. How? By dressing up like saints. :)

There's nothing quite like the sight of dozens of miniature saints running around. Party ideas that revolve around the theme of the communion of saints takes the focus off the paganism and occultism that is rampant around Halloween. The kids dress up like heroes of the faith instead of creeps. And at the same time they learn the true creepiness of satan and the anti-Christ Spirit. Some choose to be saints who were martyred, telling the creepy tales of how it occured through their costumes and games. Themed activities and games round out the events, like cakes with holy cards bearing saints' images stuck into the slices like gravestones, or guessing games to determine who is who. This solidifies in their minds that the saints both existed as REAL people and also that they ARE still up there, praying for us and interceding before the throne for us. It's also vastly important to me that they become familiar with these friends in heaven and the rich history of their Church.

The following day, All SOULS day, is dedicated to prayer for the souls who have passed on. In parishes, we bring framed pictures of loved ones who have died to hang up on a display and remember and pray for... a wonderful practice that keeps them "part of the family" with us.
As mentioned above, all souls day is also a good day for a party to remind the children to pray for the holy souls in purgatory. (For information about why YOU should believe that purgatory matters, you can read my blog here and this apologetics statement about the doctrine here.)

The next day, on all souls' day, the Bishop in our diocese says mass in the cemetery of a very special little Church in the area, one which has a powerful spiritual history. It is dark, but also beautiful and full of heaven. Our family has always gone to this mass, which is held IN the graveyard and consequentially holds a beautiful lesson for the children. Because it's far awayish, it makes a great "field trip" and we use the opportunity to teach valuable pro-life lessons (since people here have gathered the remains of hundreds of aborted babies and given them a proper burial) as well as helping my kids to get a handle on the "ghost question" and understanding the value of praying for our loved ones and for others who have passed on. My kids have a mommy who has lost at least a friend a year since she turned twelve. It's very important to me that they be familiar with the significance of the experience of death and that they order their lives around the fact that they will one day die too... and face judgement.

Some traditional recipe ideas from the article above included below:

Soul Cakes

The following recipe is an adaptation of an old Shropshire formula. The light fluffy buns, delicious for any occasion, are especially appropriate for Halloween. Serve them hot, with plenty of butter and strawberry or raspberry jam. Accompany them with mugs of cider; or with hot chocolate, topped with marshmallows, for the young; or with coffee or tea for those who are older.

6 cups sifted all purpose flour
1/2 cup butter
1/2 cup sugar
1 envelope active dry yeast
1/4 cup lukewarm water
1 teaspoon sugar

2 cups milk
2 teaspoons salt
4 teaspoons cinnamon
1/8 teaspoon nutmeg
1 egg white, slightly beaten

Cream shortening and sugar. Dissolve yeast in 1/2 cup lukewarm water to which a teaspoon of sugar has been added. Set aside. Scald milk and add to the creamed mixture. When cooled add yeast mixture and stir until thoroughly blended. Sift together flour, salt, and spice, and add gradually to other ingredients, kneading into a soft dough.

Set sponge to rise in warm place in greased covered bowl. When doubled in bulk, shape into small round or oval buns. Brush tops with slightly beaten egg white. Bake in moderately hot oven (400° F. for 15 minutes. Drop temperature to 350° F. and bake until delicately browned and thoroughly done.

YIELD: 18-24 cakes, according to size.

from Feast-Day Cakes from Many Lands by Dorothy Gladys Spicer, ©1960.

Colcannon

There are several versions of this traditional potato dish (also known as Halloween Champ) which has nourished and comforted Irish people for centuries. So popular is it that poems have been written and songs have been sung in its honor. Serves 8.

2-2 1/2 lbs. "old" potatoes (e.g. Golden Wonders or Kerr's Pinks)
1 small Savoy or spring cabbage (about 1 lb)
1 cup milk

2-3 tablespoons chopped spring onions (scallions)
2 oz or 1/2 stick of butter
salt and freshly ground pepper
Scrub the potatoes and leave the skins on. Put them in a saucepan of cold water, add a good pinch of salt and bring to a boil.

When the potatoes are about half-cooked (15 minutes or so) strain off two-thirds of the water, replace the lid on the saucepan, put on gentle heat and allow the potatoes to steam until they are cooked.

Discard the dark outer leaves of the cabbage, wash the rest and cut into quarters, remove the core and cut finely across the grain. Cook in a little boiling salted water or bacon cooking water until soft. Drain, season with salt, pepper and a little of the butter.

When the potatoes are just cooked, put the milk into a saucepan with the scallions and bring to a boil. Pull the skins off the potatoes, mash quickly while they are still warm and beat in enough of the hot milk to make a fluffy purée. (If you have a large quantity you can do this in a food mix.

Stir in the cooked cabbage and taste for seasoning. Colcannon may be prepared ahead up to this point and reheated later in a 350°F oven. Put in an oven-safe dish and cover with aluminum foil before reheating so that it doesn't get crusty on top. Serve in a hot dish with a lump of butter melting in the center.

Adapted from The Festive Food of Ireland by Darina Allen ©1992.

Hallowe'en Barmbrack

A traditional fruit bread with hidden charms!

4 cups white flour
1/2 teaspoon ground cinnamon
1/2 teaspoon mixed spice
1/4 level teaspoon nutmeg
pinch of salt
1/2 stick butter
3/4 oz. yeast (or 2 teaspoons dried yeast)
1/2 cup sugar
1 1/4 cups tepid milk
1 egg, beaten

1 cup sultanas
1/2 cup currants
1/4 cup chopped candied peel

Charms
1 pea
1 ring
1 silver coin
1 short piece of matchstick, each wrapped in greaseproof paper.

Glaze
1 to 1 1/2 tablespoons sugar
2-3 tablespoons boiling water

Sift the flour, spices and salt into a bowl, then rub in the butter.

Cream the yeast with 1 teaspoon of the sugar and 2 teaspoon of the tepid milk; it should soon bubble slightly.

Pour the remaining tepid milk and the egg into the yeast mixture and combine with the dry ingredients and the sugar. Beat well with the wooden spoon or knead with your hand in the bowl until the batter is stiff but elastic.

Fold in the dried fruit and chopped peel, cover the bowl with a damp cloth or plastic wrap and leave in a warm place until the dough has doubled in size. Knead again for another 2-3 minutes and divide between two greased 1 lb. loaf tins.

Add the charms at this stage, making sure they are well-distributed. Cover again and leave to rise in a warm place for about 30 minutes to 1 hour or until the dough comes up the top o the tin. Bake in a preheated 350° oven for about 1 hour. Test with a skewer before taking out of the oven.

Glaze the top with the sugar dissolved in the boiling water. Turn out to cool on a wire rack and when cold slice into thick slices and butter generously. Barmbrack keeps well, but even when it's stale it is very good toasted and buttered.

Joy and Sorrow (La Joie et la Tristesse)

2011-10-22T19:11:00.000-07:00

Then a woman said, "Speak to us of Joy and Sorrow."
And he answered:
Your joy is your sorrow unmasked.
And the selfsame well from which your laughter rises was oftentimes filled with your tears.
And how else can it be?
The deeper that sorrow carves into your being, the more joy you can contain.
Is not the cup that hold your wine the very cup that was burned in the potter's oven?
And is not the lute that soothes your spirit, the very wood that was hollowed with knives?
When you are joyous, look deep into your heart and you shall find it is only that which has given you sorrow that is giving you joy.
When you are sorrowful look again in your heart, and you shall see that in truth you are weeping for that which has been your delight.
Some of you say, "Joy is greater than sorrow," and others say, "Nay, sorrow is the greater."
But I say unto you, they are inseparable.
Together they come, and when one sits alone with you at your board, remember that the other is asleep upon your bed.
Verily you are suspended like scales between your sorrow and your joy.
Only when you are empty are you at standstill and balanced.
When the treasure-keeper lifts you to weigh his gold and his silver, needs must your joy or your sorrow rise or fall.

-Khalil Gibran

------------------

Une femme dit alors:
"Parle-nous de la Joie et de la Tristesse."
Il répondit:
Votre joie est votre tristesse sans masque.
Et le même puits d'où jaillit votre rire a souvent été rempli de vos larmes.
Comment en serait-il autrement ?
Plus profonde est l'entaille découpée en vous par votre tristesse, plus grande est la joie que vous pouvez abriter.
La coupe qui contient votre vin n'est-elle pas celle que le potier flambait dans son four ?
Le luth qui console votre esprit n'est-il pas du même bois que celui creuse par les couteaux ?
Lorsque vous êtes joyeux, sondez votre coeur, et vous découvrirez que ce qui vous donne de la joie n'est autre que ce qui causait votre tristesse.
Lorsque vous êtes triste, examinez de nouveau votre coeur. Vous verrez qu'en vérité vous pleurez sur ce qui fit vos délices.

Certains parmi vous disent: "La joie est plus grande que la tristesse", et d'autres disent: "Non, c'est la tristesse qui est la plus grande."
Moi je vous dit qu'elles sont inséparables.
Elles viennent ensemble, et si l'une est assise avec vous, a votre table, rappelez-vous que l'autre est endormie sur votre lit.

En vérité, vous êtes suspendus, telle une balance, entre votre tristesse et votre joie.
Il vous faut être vides pour rester immobiles et en équilibre.
Lorsque le gardien du trésor vous soulève pour peser son or et son argent dans les plateaux, votre joie et votre tristesse s'élèvent ou retombent.
-- Khalil Gibran

A Conversation

2011-10-22T18:52:00.000-07:00

You got my attention today, Lord.

Standing in my pew after communion, swaying gently just to keep the baby calm, I looked up at you looking down at me from the Cross and felt my lips quiver and my eyes wet.
“I mean well,” I whispered. You were swirling around inside me, dancing in my blood stream, moving with my heart…. “It’s not enough,” You said.

It’s not enough. Every excuse has a perfectly good reason for being. They stand, ready to attack, like little soldiers my son leaves lined up on the front porch, waging an imaginary war.

(...)

Read the rest on Catholic daily here.

The glory of virtuous womanhood, found in unlikely places.

2011-10-22T06:25:00.000-07:00

When my husband and I were first married, he often tried to read to me the story of the Brave 300 at Thermopolae. I would listen half-heartedly for a few minutes and then roll over and go to sleep. It was a story I'd heard before, and not one in which I found anything particularly moving or interesting for my feminine nature to dwell on.
One day, we got a phone call from my brother, asking if my husband was excited to go see the movie "300" and whether we wanted to go with him.
"I don't know. What is that?" we asked.
We pulled up a preview online and my jaw dropped-- a movie about one of his favorite stories? He would be ecstatic. And I would be bored. :) However, there was something slightly intreguing that struck me. In watching the preview, I saw something that will forever illustrate for me what the experience getting to know of the inside of my man's mind looks like. I recognized him and the way he thinks in it.
Madness? This. is. Sparta.
On the surface, it's a now-famous movie scene that most people think is awesome. But imagine living the mental equivalent of those actions on a daily basis. Nowadays, we don't think a guy who acts like King Leonidas is "good." We call him a jerk. And yet to the ancients he was a noble king! It gave me pause.

I sent them off together to watch it and settled into the couch with the baby and a chick-flick.
A short while later, I got a phone call.
It was my husband, calling from the lobby of the theater in the middle of the movie. He was calling to tell me he would watch the baby so that I could go and see the movie myself, and that it was important to him.
"That good, huh?" I said, yawning.
His response was wounding:
"You need to see this movie so you can learn how to be a wife."

At the time, I'm not gonna lie, I thought: "Why the hell did I marry this creep?"
Here I was, busting my butt to be the perfect wife, doing everything I could to make sure the miserable, tiny studio apartment we lived in was clean, the cookies were fresh-baked, the baby was happy, he was happy... and here he was, watching some movie and getting inspired by some dumb character. To hell with him.

But I grimaced and set my face into a smile: "OK, babe." I said.
I walked into that movie ready to hate Queen Gorgo's guts and plotting ways to let him have it and/or make my escape from our marriage.
I walked out shamed, humbled, and a better wife.

You see, my husband is a FANATIC of all things classically manly, from Braveheart and Rob Roy to Appaloosa and Last of the Mohicans, and especially when it comes to the Classical world.
In my house, we alternate read-alouds of all the epic tales with viewings of Alexander, Troy, Rome, Clash of the Titans, and The Odyssey.

In the beginning, I used to grumble. These stories seemed to have nothing to offer me- they were all about men who lived long ago in settings I couldn't relate to and stories of battles and war. But once I quit complaining and started listening, I have come to learn that in the quiet, hidden lives of the wives of these men, the great heros of civilization, I have learned almost everything I need to know to be a wife.

In the case of the film version of the story of Queen Gorgo and King Leonidas, for example, there is much to learn. Sure, on the surface, it's a hollywoodized cheesy love story, a background to the story of an epic battle thrown in to keep the guys' attention. But the story of the Brave 300 is a true one, and was taught to all the ancients.

Imagine BEING Gorgo. Imagine being married to a man who has weighty responsibilities outside the home and who was raised and leads in a culture where women play second fiddle to the men because there is so much need for heavy military action. Being married to a man who simply doesn't have time for our crap.

Whenever I reflect on how women's roles have changed, I am disheartened, for though it was hard to be a women in any age of history when men "held the power positions" and women were at their mercy, it is possibly just as challenging to us to live in a culture where women have been raised to "equality" at things which they are not equal in, and further difficult to live in a culture where women are expected to be both men and women.

Throughout history, good wifehood has been "not optional." There have been times and places where if women were NOT "wives of valor," they were killed, abused, or left to fend for themselves and die. In some situations, even when they were.

Now I'm not saying that we should go back to these times, for obviously we have become "civilized" by our understanding that women and children come first, (the Titanic taught us that, right? :D)

But as a woman who is married to a man which I call "savagely civilized," by virtue of his upbringing in which there was no female influence and in which he was taught that military prowess, survival ability, and furthering the cause of civilization while protecting his land were the ONLY worthy pursuits, I can tell you that the "wildness" of man, which was wholly unknown to me before I married one, serves a needed purpose in society.

And in my marriage! In being married to a man who is uncompromisingly Spartan and ""manly" I have learned many things. It has been like a boot camp, in which every shred of physical, mental, or emotional weakness has been stripped from me. At the same time...

I have developed courage for situations I would never have imagined facing.
I have learned that respect is earned and not given. And that we must give it to earn it.
I have learned that good communication does not need words.
I have learned that there simply are. no. excuses.
I have learned that pain is weakness leaving the body.
I have learned that nothing is easy, but we have to do it anyways.
I have learned that pain is temporary, and pride is forever.
I have learned that a good soldier obeys orders, even when they don't make sense.
I have learned that there simply is no room for petty foolishness in progress.
I have learned that I'll sleep when I'm dead... and that's ok.
I have learned that I'll be doing it "right" the day I do it all.
I have learned that there is truth to the message that there is glory in the Cross and in suffering well.
I have learned to care for myself without requiring others to do it for me.

and many, many other lessons along the way.

Whenever my marriage gets tough, I will often say to myself: "I'm upset now. And rightly so! This is unjust. But how would my sisters who have gone before me, married to the most difficult of men, have reacted? What did the ancient mothers do? What have the saints done?"
Penelope endured years of faithfulness and courage in the face of single motherhood, war and disappearance and was rewarded for it. Queen Gorgo endured the challenges of motherhood to a man whose difficult respect she had earned by the sweat of her brow. There are more than 25 patron saints of difficult marriages, among them Monica and St Rita of Cascia, who were married to men who were both difficult, unbelieving, and abusive. And yet they THRIVED in these environments, not only becoming saints themselves but raising saints and helping all people to survive with grace the most challenging aspects of life.

Queen Gorgo had unfaltering respect for her man, even when he doubted himself or she doubted him.
She had courage and an uncomplaining spirit. She had physical and mental agility to complete the tasks required of her position as Wife, Mother and Queen. She knew well the expectations of her role and did what she had to in order to earn not only the king's RESPECT, but his love and devotion. She was able to know him well enough to think like him to lead in his place. When she finally broke down and wept, it was in dignity and honor, not in a loss of control. She earned the love and respect of her husband, not by manipulating him with her emotions or demanding communication and "fairness" but rather by using her womanly strengths: tenderness and the touch of beauty, combined with her inner belief in the importance of what they were both doing... building a strong, honorably, and worthy society.
Queen Gorgo was the daughter of a King of Sparta, the wife of a second king of Sparta, and the mother of a third king of Sparta. What an honor was given to this woman, and how much we can all learn in our marriages from studying the story of her life and the lives of all the "hidden" wives behind the great heros of mythology and history.

There were other city-states, and ancient men of different breeds reigned in them, providing a much needed venue for learning philosophy and the arts. There were wives of different sorts there... and if your husband is more like the athenians, you wives who would do well to study the lives of the ancients there to learn what skills were needed to help them do what they did best. Athens was the cradle of civilization.
Sparta was different. Sparta was savage, and it was thanks to Sparta that Athens was free to grow and thrive. In our modern world, we need both.

As we homeschool our children, teaching them the Classical liberal arts that derived from the wisdom of ancient greece, they are lucky enough to grow up in the home of a "savage" Spartan, getting the best of both worlds. It is fitting, then, that over time I've come to learn to love the wisdom left me by the ancient mothers of Greece, mothers like Penelope who, in a speech that stirs when she describes how the poor choices of other wives and women (in this case, Helen of Troy) have affected her, laid it all out for us to witness:

My dears, heaven has been pleased to try me with more
affliction than any other woman of my age and country. First I
lost my brave and lion-hearted husband, who had every good
quality under heaven, and whose name was great over all Hellas and middle Argos, and now my darling son is at the mercy of the winds and waves, without my having heard one word about his leaving home."

That very difficulty is the one that gave her glory that has lasted throughout all the ages... Glory which inspires and helps us women who know her story to live by the values which form lasting virtue to inspire our daughters in the future and help them to build up a society that changes the face of the world.

So the next time your husband kicks back to watch a "man" movie, quit whining and take a seat next to him. Or, after a fight, when you're tempted to wallow in the bittersweet loveliness of watching your favorite chick flick with a tub of ice cream, try throwing in a "man" movie instead and laying off the ice cream. You might come out a better wife.

After all... if you're like me and This. Is. Sparta.... there's no room for weakness here.
;)

Wordless Wednesdays- Abacus

2011-10-19T09:41:00.000-07:00

Twaddle-free Tuesdays: Genesis to Jesus

2011-10-17T18:40:00.000-07:00

In the Saint Gianna Vocation to Holy Motherhood group I host on Tuesdays we are working our way through a wonderful Bible study.
It is called Genesis to Jesus, and was co-written by Kimberly and Scott Hahn in association with the St Paul Center for Biblical Theology.
Wanna know how good it is ?? It is rapidly becoming my single favorite resource besides the Catechism for explaining Salvation History using the Bible. True story!
We originally selected it for those mothers who weren't familiar with the Bible to help them make some sense out of what they read and heard.
Ironically (or maybe not) there are only two of us who regularly meet right now to persist in unpacking the rich contents of scripture via this book, and of the whole group, we are the only two who probably "didn't need" to read it in the first place-- we're well versed in scripture study and none of the content seemed too "new" to us initially.
Despite all that, we are both learning something incredible with each passing chapter. And our discussions are like, woah!! Needless to say, I'm loving it.
The book is a review of covenant history, and journeys through scripture from Creation onwards. I already know what you're thinking--- None of its topical concepts are "new" to me as a Bible reader. BUT to you , I say: give it a chance. It is nothing short of amazing how deep we are led into understanding the nature of covenant, what it means for us, and WHY it matters by simpling putting two scriptures together we may not have connected before.
For us as Catholics, it is especially helpful to give tools for assessing why we believe that the Catholic Church is the ONLY Church on God's green earth which teaches wholly, and fully, biblical doctrine. All other churches and even religions contain small fragments and large pieces of truth.... but for me, from day one, I've sought to live by the Bible, and the Bible is what led me to Catholicism. I know some of my readers disagree, so for the sake of my non-Catholic friends I should point out that this book is neither preachy nor overtly "Catholic"-- in fact, I have only seen the word Catholic once so far in it, and it was in this sentence:

"If we want to understand the Bible, we need to understand it's plot. That plot is salvation history, the story of how God's plan for human salvation unfolds in the course of human events. In order to correctly understand the plot and recognize how Scripture applies to our lives, we need to read the Bible from the heart of the Church, seeing God's story with Catholic eyes. Knowing why we read the Bible, and how we should read the Bible, can give us that perspective."

He then goes on to unpack the story of the walk along the Emmaus Road in such a way as to help the reader understand how Christ HIMSELF explains scripture to His disciples. Nope, this book is not preachy-- in fact-- there's hardly any text at all that isn't directly related to the biblical text itself. But it's eye opening and extremely interesting as a sort of timeline- method of passing through old, familiar Bible stories in light of the actions, words, and prophecies about the Christ.

Let me give you a little peek into just one area we are covering by sharing a snippet that hit me just right and just at the right time.... but first- a little background.
I've been really, truly struggling lately in almost every way.
Although I'm quite certain that I'm doing mostly the right things -- and recognizing and correcting them right away when I'm not...I have never felt more isolated, alone, and unloved.
My children are the focal point of virtually all of my energy (and plenty of energy I don't have but somehow muster up) right now. What they don't take up is taken by my husband, who is stressed on a level I cannot even describe right now as he goes through the academy and attempts to-- once and for all-- get us on our feet. And in the midst of all that I am living in my father in law's house, a challenge enough as it is but which is currently made twice as hard by some challenges he himself is facing.
Because we have only one car and cannot afford to insure me right now, I am completely isolated. And because things are tough, the good is really, really good... and the bad is... a nightmare.
I keep trying to hang on to St John of the Cross' promise that there is great benefit in simply detaching from everything. He recommends as a spiritual exercise that we maintain a practice of refusing what gives us pleasure and doing only what we dislike. I think it must be a great grace that God has given me that I am not even given the choice at any stage in this season... I just feel hammered. I don't know. I will be speaking with my spiritual director about it.
In the meantime, God has used this book to really make me aware of His presence.
As I prepared for tommorow's lesson I was sitting outside reading this book and studying my bible when I was literally moved to tears for a moment by meditating on salvation history.
The topic is Abraham, Our Father in the faith. It opens with the promises given to us through Genesis 12:1-3: (Land and nationhood, a royal dynasty and great name, and a worldwide family) and goes on to describe Abram's response in faith.
I paused there for a while, reflecting on many lessons I have learned over the years about faith, especially through a dear friend who discipled me when I first came face to face with the living God-- and her father, a wonderful pastor and mentor who gave me a foundation of faith right from the start that could not fail.
I remember well her and her father telling me, over and over again the powerful lessons given to us from Hebrews 11:8:

By faith Abraham, when called to go to a place he would later receive as his inheritance, obeyed and went, even though he did not know where he was going.

This is the journey of faith, by faith, and through faith. This is our own calling, too. Like Abraham and Mary, his daughter, we say to God: "be it done to me according to thy Word." (Luke 1:38) And then we believe, we hope, and we love, even though we experience sorrow beyond all understanding. We have seen His glory revealed... a glimpse.... and we know the rest is there. Come hell, or high water. That's the Christian life.

But it was the next passage that really stopped me.. a simple list of things he experienced during that "walk." See if it doesn't get you thinking too:

The Tests of the Blessed (the life of Abram---> Abraham)

Famine (Gen 12)

Exile and temporary loss of wife (Gen 12)

Family strife and division (Gen 13)

Wars (Gen 14)

Unfulfilled promises (Gen 15)

Marital Discord (Gen 16)

Painful surgery (Gen 17)

Supernatural disaster (Gen 18-19)

The temporary loss of his wife, again (Gen 20)

More family strife (Gen 21)

Asked to sacrifice his son (Gen 22)

His faith is rewarded (Gen 15; 17; 22)

Sound familiar?? It did to me. I am walking through that same darkness.... on that same journey. I'm daily living those exact same things!

What incredible peace came over me to stop and think that my Father, Abraham, and every one of his children, though they walk through the same trials, will be rewarded for their faith. What beautiful joy overpowered my sorrows--- what companionship. I am honored to be called a daughter of Abraham, and honored to walk this well-worn path with all of you.

My soul proclaims the greatness of the Lord, my spirit rejoices in God my Savior for he has looked with favor on his lowly servant. From this day all generations will call me blessed: the Almighty has done great things for me, and holy is his Name. He has mercy on those who fear him in every generation. He has shown the strength of his arm, he has scattered the proud in their conceit. He has cast down the mighty from their thrones, and has lifted up the lowly. He has filled the hungry with good things, and the rich he has sent away empty. He has come to the help of his servant Israel for he has remembered his promise of mercy, the promise he made to our fathers, to Abraham and his children for ever.

-- Mary (Lk 1:46-55)

I can't recommend this book enough--- it is fascinating for Jews, for Catholics, for Non-Catholic Christians, and even for Muslims and is simply a discussion of events as they unfold in the scriptures-- nothing added, nothing taken away. Just a journey through the scriptures.

As I mentally prepare in my heart for advent and the season of waiting for the celebration of the Only Event on which all of History stands (I'm throwing my newly annual "Thankful for Advent" Party the day after thanksgiving and getting sooo excited!) it is perfect to go through this book and deeply drink from the living well present in scripture, because I'm so thirsty!! -----And I would venture to guess you are too. Enjoy it!

A prayer for our husbands

2011-10-14T06:19:00.000-07:00

In the name of the Father + and the Son + and the Holy Spirit +

Lord, let my husband be known in the gates , when he sits among the elders of the land (Prov 31:23)
Give him work that allows him to be good and do good, for a little is better with righteousness than vast revenues without justice. (prov 16:8) Blessed shall he be in the city, and blessed shall he be in the country. Blessed shall be the fruit of his body, the produce of his ground, and the increase of his herds. Blessed shall be his basket and his kneading bowl, for You, Lord, have promised to be the one to go before him, to be with him, and not forsake him-- therefore let him not be afraid. (Deut 28:3-6, 31:8)
Your Word says that he must be strong and of good courage. (Joshua 1:9) Give him every place the soul of his foot shall tread, and let him not turn to the right or to the left to deviate from your law, so that he will prosper wherever he goes. (Joshua 1:7)
Lord, send your Holy Spirit to quicken his Spirit, and teach him your ways. Your raise the poor out of the dust and lift the needy out of the ash heap to set them with princes (Psalm 113:7) and so we praise You, O God! The heart of my husband trusts in You, Lord, so deliver him from evil men. Break Satan's yoke from him and burst his bonds apart. (Nahum 1:13)
Lord, you say to the devil those same words you have reserved for the false prophet: that you are against him, that you will burn his chariots in smoke, that the sword shall devour his young lions and that the voice of his messengers will be heard no more. (Nahum 2:13)
B y the power of your Holy Spirit, God, teach me to pray for my husband and break every curse over him by the blood of Jesus, who died on the cross for our sins. Thank You, Lord! Your glory is from everlasting to everlasting, and we will never cease to sing your praise, O King of heaven!

Freaky Fridays- Beyoncé raw

2011-10-14T04:53:00.000-07:00

Theology Thursdays- Deeper Sabbaths

2011-10-14T04:49:00.000-07:00

With the celebration of Sukkot occuring this week, I posted this pic of our makeshift ghetto-style semi-sukkah on FB and caused a mini ruckus when people (Jews, Messianics, Catholics, and protestants alike) were scandalized, yet again, at our observation of a Jewish holiday.

Last week, a friend and I were doing a bible study and we came across the subject of observing the Sabbath and making holy the day. We talked about special ways we can mark the time on the weekends, teaching our kids to sanctify each day, and Sunday in a special way.
Then we talked about the "Saturday" Sabbath of the Old Covenant, and how much value we found in remembering it and meditating on it.

Whenever I get on the topic of anything remotely Hebrew Catholic in origin, people get offended. As they did yesterday when I explained to my kids the virtues of knowing about and celebrating Sukkot. Meditation on this topic always brings me back to principle question we discussed last week in bible study... how to observe the Sunday Lord's Day, and how to remember the Jews in our religious observance, for example, on Saturdays, and not leave them behind. If we Christians truly believe that they were both chosen and veiled from Truth, we do well to both draw near and remember and teach the lessons which were unveiled to us... as well as be thankful and merciful, for it is by God's grace alone that we heard and recognized the saving gospel as Truth.

The "scandalization" that occurs whenever I post about jewish stuff/ do jewish stuff usually comes in about three forms and from well meaning people, but I'll address them here before I move on to the real topic because by the time I'm done you might be asking the same questions:

1. WHY are you teaching your kids jewish stuff??? We are not jews, we are Catholic, and so jews are wrong and so are you for teaching your kids jewish things.
I can think of about ten or twelve different reasons why it's important to our family (or at least to ME, not as much to my husband) to include jewish traditions in teaching my children about life. I'll spare you the long version, and just say that the number one reason to do it is because of catechesis. At some point, some day, my kids will encounter Judaism. And I want them to understand why we chose Catholicism over Judaism, but I also want them to understand why Judaism MATTERS, something which escapes many, many Christians.

2. WHY are you teaching your kids jewish stuff?? We are jewish, you are not, you are CATHOLIC, and so you are wrong for stealing our traditions and calling them yours.
Among the many responses I could give, I think the most important one here would be: why? Does it harm Judaism for us to observe a Jewish holiday and say it is good and important to know and understand? In following the guidelines set forth by our wise Catholic Bishops, we make no attempt to "Christianize" the traditions and rituals, rather giving them to the children and our guests as "correctly" as we can forseeably put them out there. If, for example, we are unable to do it exactly, we explain the "proper" Jewish way to do it (for example here with our "tent" sukkah vs the branches which are called for as a roof.) If we had local families nearby who were interested in Jewish things, we solemnly attest to the fact that we would gladly participate in these things with "real" (eyeroll... it gets so complex as an issue) Jews and not using the hundreds of altered "Messianic" versions out there. We want our kids to understand that these things ARE Jewish, are not Christian, and that they POINT to the hope and God-given task of the Jewish People... a hope which we believe is fulfilled in our messiah, Yeshua.

3. WHY are you teaching your kids jewish stuff?? You are too weird/religious/zealous etc.
Yep. Yep, we are. Not gonna argue with that one. :)

OK, so with that out of the way, let's talk about our Sabbaths. I've already dissected the entire Sabbath issue here and here. Read those first for the background (and plan on it taking a while, haha)

So now, assuming that we understand that the LORD'S DAY (Sunday) is the Christian "Sabbath" requirement, as ordained by the Catholic Church, because of the resurrection of Our Lord, and assuming we understand that SATURDAY SABBATH KEEPING is a SIGN of the Jewish presence in the world and therefore important, whether Jews or Protestants or Catholics are doing it, because it reminds the world that God is here and has a plan for us... then we understand that for some people, SANCTIFYING the weekend within the context of our secular lives (and not just Saturday or Sunday) is important. Like us people-- the people in this house.

No matter what these people are doing to mark the time.... a special "something" on a Saturday that lifts the heart to God is a sign of the love of God for His Jewish people as well as a sign of obedience to the Church, in which we give honor to God's Chosen... Mary... a jewish girl who said YES to God. (there are so many interesting things about that-- like the fact that Jewish tradition calls the Sabbath "she" and says it's like an extra soul comes to visit that day.)

Like everything else, our wise Bishops have pointed out that while it is good for us to participate in this Jewish life to some degree, we are not to "Christianize" it on purpose, because we must remember that there IS an official prayer of the Church and that Judaism is the ROOT of that prayer and not the FRUIT. Therefore any "Jewish" observance by Catholics must be (a) for the purpose of preserving the Hebrew Culture in the world and in the Church and (b) for the purpose of participating as much as we can in the spiritual and communal life of the Jew, as a sign to the world of our solidarity with him. We must make every attempt not to scandalize the Jew nor the Catholic, knowing of course that both will be ... perplexed, at best. However, we who have been called must make every effort to persevere to preach the Gospel of life and salvation as a whole and complete message, beginning at Creation and moving through the story of the Hebrews and into the era of the Church, which is the New Israel. Despite that status, there is a special PLACE for the Jews in God's plan, and we do well to know it and understand it.

There are Hebrew Catholics all over the place who have various reasons for calling themselves so. Some are converts, some are descendants of jews, some are simply observing hebrew traditions in a Catholic context. The most important thing to remember is that the majority of Hebrew Catholics are Catholics living in Israel who, just as the Catholics living in Israel at the time of Christ and later, during the early church, are immersed in a Hebrew culture and life which is all around them, and who desire to maintain those things as expressions of their family traditions and values.
Just as we wouldn't ask a Southern French Catholic to cease dressing up in traditional costumes and baking olive oil breads, or a japanese Catholic to stop eating sushi and bowing to say hello, we wouldn't ask a Hebrew Catholic to stop baking Challah and start working on Saturdays. Aside from being a religious concept, it's just part of the culture.

Here in Fayetteville, I attend a Maronite parish where we serve Lebanese foods, hold lebanese-style parties, and play lebanese music. Many of us dress lebanese-style and speak Arabic and French. Our liturgy is in syriac-aramaic and lots of people who accidentally walk in wonder if we are some kind of muslim church.

My traditional Catholic friends and acquaintances do not take issue with the Maronite Rite and in fact, find it marvelous. I am not sure why those same traditional catholics, then, take issue with those of us who seek to maintain an authentically JEWISH culture/liturgy etc for those who have perfectly valid reasons for doing so.

All I know is.... it's kinda silly. Especially since, of all the cultures in the entire world, only the Jews can claim to have a literal life of tradition and family rooted in the worship of OUR God, and not the Pagan gods or secular ideas, at every turn. For theologians, Judaism is a signpost. It is a wonder. It is a delight. It is a gift, and a blessing! All other cultures and traditions have been sanctified by the Catholic Church but only the Jewish traditions have, from the beginning, been about God's business, twice sanctified when God came to earth as a Jewish child through a Jewish mother in a Jewish, observant home.

So, for those of us (and we are many!) who feel tugged in the direction of celebrating God's gift to us in the Jewish presence in the world (a gift which, like all his gifts, is completely free but not without responsibility!)
WHAT can we do to make sense out of our weekends? Some people light the Sabbath Lights on Saturday night, finding meaning in lighting their lights as their Jewish friends and family are finishing up Havdallah, the rite of closing (called the Rite of SEPARATION-- notice anything profound there??-- of the Jewish Sabbath.)
This is what my husband prefers I do.

Others find meaning in lighting their sabbath lights on Friday night, along with all the Jews in the world, and simply Sabbath keeping all weekend long. There is no "right" way to do it and the only danger is that you lose sight of the fact that SUNDAY is THE primary day on which you are required to attend mass, feast, and refrain from unnecessary servile work and money spending.

At first, my husband couldn't understand why I get all misty-eyed about silly little candle lighting ceremony. But think about it!! Catholics, you know how wonderful and amazing it is to light the advent candles.... the sabbath lights for Jews are like advent candles all year long, shining brightly with the hope that as they trust in God and repent, He will send His Messiah. It's powerful. Even more so when you know for a fact that that Messiah WAS and IS and IS TO COME.

Me? In obedience to my husband, I light the Sabbath lights with my kids on Saturdays. Maybe one day he will let me light them on Fridays, but I'm not holding my breath. :D
In solidarity with all Israel, though, I stop at every Friday sundown, gathering my children for a brief prayer before a lit candle in front of our statue of the Blessed Virgin.

Most sweet Jesus, Redeemer of the human race, look down upon us, humbly prostrate before Your altar. We are Yours and Yours we wish to be;but to be more surely united with You, behold each one of us freely consecrates himself today to Your most Sacred Heart. Many, indeed, have never known You; many too, despising Your precepts, have rejected You. Have mercy on them all, most merciful Jesus, and draw them to Your Sacred Heart. Be Thou King, O Lord,not only of the faithful who have never forsaken You,but also of the prodigal children who have abandoned You; grant that they may quickly return to Your Father's house, lest they die of wretchedness and hunger. Be Thou King of those who are deceived by erroneous opinions,or whom discord keeps aloof,and call them back to the harbour of truth and unity of faith,so that soon there may be but one flock and one shepherd. Be You King also of all those who sit in the ancient superstition of the Gentiles, and refuse not to deliver them out of darkness into the light and kingdom of God. Grant, O Lord, to Your Church,assurance of freedom and immunity from harm;give peace and order to all nations,and make the Earth resound from pole to pole with one cry:Praise to the divine Heart that wrought our salvation;to it be glory and honour forever. Amen. (for those Catholics in the know, we use the older Pre-Vat II version of this prayer ;))

On Friday nights as the Sabbath begins, Jews CELEBRATE, as they are commanded to do. We Christians, however, fast and remember the death of Our Lord on the Cross. I find it profound that we who have so much in common and yet have such opposite commandments on this night, and it makes me solemn and prayerful.

Abstaining from meat and having a simple meal when your jewish friends and family are celebrating and eating a roast is a great way to remember that there IS a separation between Jews and Christians, and also a great way to remember the needs of the world... that we are called to be a healing balm, but that for us, that healing begins with the Cross, which is sorrow but also victory through our suffering. We offer up our Friday night sacrifice and lights for God's care of the Jewish people, and all those who haven't yet come to the Light of Christ.

On Saturdays, Jews attend Sabbath services and remain at home, celebrating and resting and soaking in the Sabbath. Some Catholic things to do on a Saturday might be confession, attending mass, and praying the rosary in honor of the Blessed Virgin Mary who we celebrate on Saturdays. In the Secular world, Saturday is a family day-- a day to go to Lowe's, or take a walk, or grill outside.

Our Family combines a prayerful, restful, family day with anything we might "HAVE" to do in order to rightly observe the Lord's Day the next day. We tend to take it easy and avoid things like errand running or mindless stuff, choosing instead the things which bond us as a family and require little or no work. (without getting legalistic about it.... sometimes Saturday is the only day you get to mow the lawn.)

We go to confession, attend mass, reminded that at sunset as we are lighting the two candles at the altar, our Jewish friends are finishing up Havdalah. Because we did as much prep work as humanly possible on Friday, our weekends are free of chores and errands altogether, but we do have to work a little... giving the kids a bath to prepare them for Sunday, studying a lesson we missed in Catechism that week, or baking the next day's breads. Saturdays pass quickly in this peacefully busy calm and enjoyable prep day in which we simply all enjoying BEING with no real agenda and only the ordinary work of living to do. We usually find we have time to invite friends for dinner (and note that for Catholics, the Lord's Day starts the Saturday evening... just in time to celebrate!)

Both Saturday and Sunday mornings are reserved for "special" breakfasts and both Saturday and Sunday lunches are effortless, at home, and enjoyable. Both Saturday and Sunday evenings are celebratory and enjoyable, requiring a minimum of effort for a maximum "homey" impact. I bake Challah on Fridays and French bread on Saturdays. We reserve Sundays for our family as much as possible, denying people the hospitality we try to give as much as we can during the week. Sundays we re-charge, enjoy each other alone, and take some much-needed time to be together doing ... nothing. Like taking a family nap, a favorite Sunday activity. We aren't allowed to buy and sell, so we don't go out to eat if we can avoid it and we certainly don't run errands. Sundays are family days, plain and simple.

... and in this way, our whole weekend passes like a soothing balm for our souls. From sunset Friday to Sunrise Monday, our house is peace (as much as possible) and in a special way, we are always reminded that we are not alone walking this earth.
We share it with others and it is our responsibility to do our part to cooperate with God and bring healing to this world through our work and actions.
Co-incidentally, that is a highly Jewish concept. And it is good. :)

Shabbat Shalom.

For more information about other people who live like we do, please visit the website of the association of hebrew catholics.

Why pray the Rosary?

2011-10-13T07:46:00.000-07:00

My top ten reasons for praying the rosary

Not so Wordless Wednesdays- On Talking. ;)

2011-10-12T04:25:00.000-07:00

You talk when you cease to be at peace with your thoughts;

And when you can no longer dwell in the solitude of your heart you live in your lips, and sound is a diversion and a pastime.
And in much of your talking, thinking is half murdered.
For thought is a bird of space, that in a cage of words may indeed unfold its wings but cannot fly.

There are those among you who seek the talkative through fear of being alone.
The silence of aloneness reveals to their eyes their naked selves and they would escape.
And there are those who talk, and without knowledge or forethought reveal a truth which they themselves do not understand.
And there are those who have the truth within them, but they tell it not in words.
In the bosom of such as these the spirit dwells in rhythmic silence.

When you meet your friend on the roadside or in the market place, let the spirit in you move your lips and direct your tongue.
Let the voice within your voice speak to the ear of his ear;
For his soul will keep the truth of your heart as the taste of the wine is remembered
When the colour is forgotten and the vessel is no more.

------------------------------

"Vous parlez quand vous cessez d'être en paix avec vos pensées;

Et quand vous vous lassez d'habiter la solitude de votre coeur vous allez vivre sur vos lèvres, et les sons qui s'en échappent vous servent de divertissement et de passe-temps.

Et souvent vous noyez la moitié de vos pensées sous les flots de vos paroles.

Car bien que la pensée soit un oiseau éthéré, qui pourrait déployer ses ailes dans une cage de mots mais ne saurait s'envoler.

Certains d'entre vous recherchent les bavards par crainte de rester seuls.

Comme ils se sentent mis à nu par le silence de la solitude, ils préfèrent alors le fuir.

Et d'autres parmi vous qui parlent, et sans le savoir ni le prévoir de leur bouche sort une vérité dont ils ignorent la portée.

Il en est également qui portent la vérité en eux-mêmes, et la transmettent sans passer par la parole.

C'est en leur sein que se love l'esprit en silence rythmé.

Quand vous rencontrez un ami au bord de la route ou sur la place du marché, que l'esprit en vous anime vos lèvres et inspire votre langue.

Que la voix en votre voix parle à l'oreille de son oreille ;

Car son âme gardera la vérité de votre coeur comme le palais se souvient du bouquet du vin.

Même si sa couleur est oubliée, même si la coupe n'est plus".

-- Khalil Gibran, Le Prophète / The Prophet

Twaddle Free Tuesdays: The princess and the kiss

2011-10-11T10:03:00.000-07:00

A few posts ago I did a review of Elisabeth Elliot's Passion and Purity, reminding moms of a message that is truly critical when it comes to issues of womanhood and how we should teach our daughters.
Today I thought it would be good to recommend the book "The Princess and the Kiss," by Jennie Bishop.
It is a fairy tale that shoots an arrow straight into the heart of children's questions about their purpose and their bodies... teaching that purity is the most special and beloved gift we are given and can give, if we are called, to another.
Without being placating or overly dramatic (or weird... you know how books about purity can be weird??) it succeeds at weaving wonder into the mind of the reader when we meditate on what a special thing we have and are.
Although it is written by a protestant and Vision Forumer, it does NOT contain the message that our purity is a gift for our future husband. Rather, it contains the message that our purity is God's gift to US and ours to give away as we choose, with wisdom, or to keep, if we are so called.
The book contains many beautiful illustrations which keep my kids enthralled at every reading, and is so sweet that it amazes everyone, making kids go : "WOW!" and grown-ups cry.
If you do decide to get it, perhaps you could buy an extra copy for your school's library or one of your children's friends. It just might be the best twelve bucks you can spend on your child.

Mémoires d'un temps passé

2011-10-10T18:41:00.000-07:00

Some days, music says it better than my words ever could.
Other days... more than just a song, a music video embodies an experience or emotion I've had... and it moves me.
Like this one.
Enjoy. (You probably already do, I'm always the last to know when it comes to new music, it seems.)

Mama Mondays- Teaching Reading the Charlotte Mason Way

2011-10-10T05:35:00.000-07:00

I compiled this little guide to teaching reading the Charlotte Mason way using Mason's work herself, plus suggestions I pulled from Ambleside and SCM, because I am interested in Charlotte Mason's methods and I am interested in schooling, as much as possible, AS the teacher, and not as the FACILITATOR. It also helps that this costs... nothing.

What I love about Charlotte's Methods is that she has the same goals as I do in the education of my child, and that she provides for me the methods to teach them myself. Since I've never taught anyone to read, I lack confidence in myself to do it. But since I love reading myself, and I know my child better than anyone else, I am convinced that I am my child's best teacher. What remains is for me to learn the tools necessary to teach her reading-- which, unlike an art or a science is an act as natural as learning to run or talk.

There are lots of programs out there we can buy to teach a child to read. Books abound. Series and sets. Homeschooling kits. But really, all you need is Charlotte's method, a set of index cards and markers, and later, a printout of the phonics rules which you can find online if you don't know them.
Don't waste your money.

In our family, we are doing Petty School reading from the CLAA because we want our kids to learn to read Latin alongside French and English from the start. But if that is not your goal, this method suffices to give your child the strong start in reading s/he needs in whatever language you choose. I am using this method alongside their work in the CLAA Petty School because my children aren't connecting to their CLAA lessons since they are very long and my children are very young. For CLAAers who are curious how we are doing it, I am cutting the lessons in half and then doing memory work for about 20 minutes with them. Then we have a big huge nature study or some sort of physical work that distracts them completely, and THEN we do some reading practice using CM methods. (moving the cards around on the floor, building vocabulary)
If you're wondering if it works, my five year old literally asks if she can write/read with me at every opportunity. In the mornings, she refuses to watch bible shows with the kids and instead asks for reading time with me. It's working-- and it truly is delightful.

I am quite sure that the CLAA would disapprove of my "improving" on their methods using CM. However,as a parent, I can tell you this: If I tell my three year old son to make his bed, he will do it, but he won't like it and may grumble under his breath.
If I tell my son to come to me, I put his construction uniform and hat on, give him a tool belt, and tell him: "Son, I've got some work for you. I need you to make your bed." he will not only make his bed, but execute it with glee, pay close attention to his work, and proudly come and ask me for more work when he is done.
There is great wisdom in speaking the child's language, I'm discovering. Neither method encourages SILLINESS, which I believe is an early demonstration of the foolishness inherent in human nature. Both encourage serious work. However, one gives the child the sensation of a heavy burden, the other gives him joy. To me, it trains him either way, but one respects his PERSONHOOD... his human dignity.... and his station and place in life.

I find that Charlotte's insistence on being patient and persistently whetting the child's appetite for learning but not overloading him/her is brilliant in application. So are her ideas about short lessons and attention. Most importantly, I found that her focus in the early years on habits and time spent out of doors and useful play are critical to the success of the child in his studies.

My kids LOVE school... and that's because I alternate "drill and kill" memory work with these wonderful, playful methods which feed their interest and curiosity and character. The first word my daughter SPOKE was "Bible" because it was a word she heard and used. The first word my son spoke was "danger." Again, a word he heard and used. The first word my daughter read and wrote perfectly was "OCEAN." She was interested in the ocean, seahorses in particular, and couldn't wait to read and write it. Now she finds PLEASURE in reading and writing, and not just DUTY, and that is critical to us because we want our children to be enthusiastic in their studies.
Remember that in order to teach a child to read, you must read and speak to your child in the early years as much as possible. You must also train them in good habits, which will help them with things like obedience and attention, necessary for the steps to reading.
Both the CLAA and Charlotte Mason will insist on this : slow and steady wins the race. Take your time, don't pressure the little ones, and enjoy it together. Demand MASTERY before moving on to the next step. And be diligent to practice a little bit each day.

You can download my little guide for free here and get started. At the end, I've placed the poem The Violet as a suggested poem for beginning readers at the end all ready to cut up and use. Happy teaching!

Happy feast of Our Lady of the Rosary!!

2011-10-07T04:14:00.000-07:00

Why not take today to start making a habit out of praying the rosary?

From the Catechism of the Catholic Church:

971 "All generations will call me blessed": "The Church's devotion to the Blessed Virgin is intrinsic to Christian worship." The Church rightly honors "The Blessed Virgin with special devotion. From the most ancient times the Blessed Virgin has been honored with the title of 'Mother of God', to whose protection the faithful fly in all their dangers and needs...This special devotion...differs essentially from the adoration which is given to the incarnate Word and equally to the Father and the Holy Spirit, and greatly fosters this adoration." The liturgical feasts dedicated to the Mother of God and Marian prayer, such as the rosary, an "epitome of the whole Gospel," express this devotion to the Virgin Mary.

1674 Besides sacramental liturgy and sacramentals, catechesis must take into account the forms of piety and popular devotions among the faithful. The religious sense of the Christian people has always found expression in various forms of piety surrounding the Church's sacramental life, such as the veneration of relics, visits to sanctuaries, pilgrimages, processions, the stations of the cross, religious dances, the rosary, medals, etc.

2678 Medieval piety in the West developed the prayer of the rosary as a popular substitute for the Liturgy of the Hours. In the East, the litany called the Akathistos and the Paraclesis remained closer to the choral office in the Byzantine churches, while the Armenian, Coptic, and Syriac traditions preferred popular hymns of St. Ephrem or St Gregory of Narek, the tradition of prayer is basically the same.

2708 Meditation engages thought, imagination, emotion, and desire. This mobilization of faculties is necessary in order to deepen our convictions of faith, prompt the conversion of our heart, and strengthen our will to follow Christ. Christian prayer tries above all to mediate on the mysteries of Christ, as in lectio divina or the rosary. This form of prayerful reflection is of great value, but Christian prayer should go further: to the knowledge of the love of the Lord Jesus, to union with him.

RECITATION OF THE HOLY ROSARY
MEDITATION OF HIS HOLINESS BENEDICT XVI

Pontifical Shrine of Pompeii
Sunday, October 19, 2008

Venerable Brothers in the Episcopate and in the Priesthood,
Dear men and women religious,
Dear Brothers and Sisters,

Before entering the Shrine to recite the Holy Rosary with you, I paused briefly before the tomb of Bl. Bartolo Longo and, praying, I asked myself: "Where did this great apostle of Mary find the energy and perseverance he needed to bring such an impressive work, now known across the world, to completion? Was it not in the Rosary, which he accepted as a true gift from Our Lady's Heart?" Yes, that truly was how it happened! The experience of the Saints bears witness to it: this popular Marian prayer is a precious spiritual means to grow in intimacy with Jesus, and to learn at the school of the Blessed Virgin always to fulfil the divine will. It is contemplation of the mysteries of Christ in spiritual union with Mary as the Servant of God Paul VI stressed in his Apostolic Exhortation Marialis cultus (n. 46) and as my venerable Predecessor John Paul II abundantly illustrated in his Apostolic Letter Rosarium Virginis Mariae that today I once again present in spirit to the Community of Pompeii and to each one of you. You who live and work here in Pompeii, especially you, dear priests, men and women religious and lay people involved in this unique portion of the Church, are all called to make Bl. Bartolo Longo's charism your own and to become, to the extent and in the way that God grants to each one, authentic apostles of the Rosary.

To be apostles of the Rosary, however, it is necessary to experience personally the beauty and depth of this prayer which is simple and accessible to everyone. It is first of all necessary to let the Blessed Virgin take one by the hand to contemplate the Face of Christ: a joyful, luminous, sorrowful and glorious Face. Those who, like Mary and with her, cherish and ponder the mysteries of Jesus assiduously, increasingly assimilate his sentiments and are conformed to him. In this regard, I would like to quote a beautiful thought of Bl. Bartolo Longo: "Just as two friends, frequently in each other's company, tend to develop similar habits", he wrote, "so too, by holding familiar converse with Jesus and the Blessed Virgin, by meditating on the mysteries of the Rosary and by living the same life in Holy Communion, we can become, to the extent of our lowliness, similar to them and can learn from these supreme models a life of humility, poverty, hiddenness, patience and perfection" (I Quindici Sabati del Santissimo Rosario, 27th edition, Pompeii, 1916, p. 27: cited in Rosarium Virginis Mariae, n. 15).

The Rosary is a school of contemplation and silence. At first glance, it could seem a prayer that accumulates words, therefore difficult to reconcile with the silence that is rightly recommended for meditation and contemplation. In fact, this cadent repetition of the Hail Mary does not disturb inner silence but indeed both demands and nourishes it. Similarly to what happens for the Psalms when one prays the Liturgy of the Hours, the silence surfaces through the words and sentences, not as emptiness, but rather as the presence of an ultimate meaning that transcends the words themselves and through them speaks to the heart. Thus, in reciting the Hail Mary, we must be careful that our voices do not "cover" the voice of God who always speaks through the silence like the "still small voice" of a gentle breeze (1 Kgs 19: 12). Then how important it is to foster this silence full of God, both in one's personal recitation and in its recitation with the community! Even when the Rosary is prayed, as today, by great assemblies, and as you do in this Shrine every day, it must be perceived as a contemplative prayer. And this cannot happen without an atmosphere of inner silence.

I would like to add a further reflection concerning the Word of God in the Rosary, particularly appropriate in this period in which the Synod of Bishops is taking place on the theme: "The Word of God in the life and mission of the Church". If Christian contemplation cannot leave the Word of God out of consideration, if it is to be a contemplative prayer, the Rosary must always emerge from the silence of the heart as a response to the Word, after the model of Mary's prayer. Seen clearly, the Rosary is completely interwoven with scriptural elements. First of all there is the enunciation of the mystery, preferably made, as it has been today, with words taken from the Bible. The Our Father follows; by giving the prayer a "vertical" orientation, the soul of who recites the rosary is opened to the correct filial attitude in accordance with the Lord's invitation: "When you pray say: Father..." (Lk 11: 2). The first part of the Hail Mary, also taken from the Gospel, lets us listen again each time to the words that God addressed to the Virgin through the Angel and to the words of her cousin Elizabeth's blessing. The second part of the Hail Mary resounds like the answer of children who, in addressing supplications to their Mother, do nothing other than express their own adherence to the saving plan revealed by God. Thus the thought of those who pray remains ever anchored to Scripture and to the mysteries presented in it.

Lastly, remembering that today we are celebrating World Mission Sunday, I wish to recall the apostolic dimension of the Rosary, a dimension that Blessed Bartolo Longo lived intensely, drawing inspiration from it to carry out on this earth so many charitable initiatives and works of human and social promotion. Furthermore, he wanted this Shrine to be open to the whole world as a centre of outreach of the prayer of the Rosary and as a place of intercession for peace among peoples. Dear friends, I would like to reinforce both of these aims: the apostolate of charity and prayer for peace, and I wish to confirm and entrust them once again to your spiritual and pastoral commitment. Following the example and with the support of the venerable Founder, never tire of working with enthusiasm in this part of the Lord's vineyard for which Our Lady has shown a special fondness.

Dear brothers and sisters, the time has come to take my leave of you and of this beautiful Shrine. I thank you for your warm welcome and especially for your prayers. I thank the Archbishop Prelate and Pontifical Delegate, his collaborators and those who worked to prepare my Visit in the best possible way. I must leave you, but my heart remains close to this region and to this community. I entrust you all to the Blessed Virgin of the Holy Rosary and I cordially impart the Apostolic Blessing to each one.

© Copyright 2008 - Libreria Editrice Vaticana

Freaky Fridays: demonic manifestations in church

2011-10-06T20:10:00.000-07:00

Below you will find a few videos demonstrating what I personally believe to be demonic manifestations in church settings. The makers of these videos clearly have some personal issues with the people in question... I do not. Other than the little research I have done on these pastors and this particular revival, I don't know anything about these people and I'm not qualified to have an opinion about their intentions or otherwise.

I am using these videos because I want to focus on one particular aspect of demonic manifestation in church-- that of demonstrations of demonic activity which is often mistaken for activity of the Holy Spirit-- for a reason I will describe below. For me, these are painful to watch because I can always yes and amen MOST of what is said. Then there is a little tiny "white" lie.... a little something tweaks my spirit.... a little false mixed in with a lot of truth.

I've been present on many Sundays in many places where things not too far from this have occurred. Many, many times, in worship in very solid, pleasant churches, I have encountered "worshippers" who I believe were actually manifesting. I have prayed for them to be delivered right then and there. Sometimes, I have seen deliverance come, quite unexpectedly. In a Charismatic gathering, you never really KNOW for sure, except in your own spirit, what "spirit" the person to your right and to your left has actually invited in. But all of this is subjective. We do not test spirits by gut feelings but by the Word of God.

For God is not a God of confusion (disorder/chaos) but of peace. As in all the churches of the saints. - 1 Corinthians 14:33.

On a greater level, I would say that these manifestations are all a part of a particular spiritual force with a particular goal, evidenced by the fact that-- just as once upon a time in upstate New York a mysterious apparition birthed three similar, yet different religions (Jehova's Witnesses, Latter Day Saints, and Seventh Day Adventists-- all of whom loathe the Catholic Church)-- a similiar situation occurs frequently in charismatic circles where a geographic location hosts many similar manifestations OR where similar manifestations occur rapidly in a short time span but in many different geographical locations, as in this case with the Toronto Blessing and Lakeland Revival.

It isn't necessary to discuss that too deeply here.. anyone with an ounce of discernment can see for themselves that something is up. My old pastor Britt Merrick had wise words indeed when he used to tell us: "If it's WEIRD, it's NOT GOD."

On a practical level, this activity simultaneously (and successfully, in the eyes of many people) discredits God, discredits the Catholic Church (the demonic force acting on the first person has him making the sign of the cross and blessing his congregation.) discredits the Charismatic movement (which I believe-- and the Church affirms-- is a LEGITIMATE move of God) and discredits the integrity of the persons worshipping here.

However, these give me great consolation. There is evident need for a magesterium when we consider the implications of "no-holds-barred" church like this. There is great wisdom in the Catholic system, and protection. I'm thankful to be a part of the Catholic Church.

I encourage you to consider that these videos in no way represent the Charismatic movement, but only an offshoot and branch of it which clearly demonstrates the need for wise Church leadership. Please keep in mind also that I do NOT agree on a theological level with the commentary and subtitles in these videos. I do speak in tongues, believe in the miraculous gifts, and believe in the communion of saints, etc.

However, when I watch these through the lens of my own past experiences with exorcism and deliverance, I am quite certain I am not seeing God at work.

As a warning to you, these videos are extremely creepy, and they will leave you.... ill at ease. Should you choose to watch them, I pray they will give you a new depth of understanding when it comes to the operation and activity of our enemy within the circles of "Christianity."

NOTE: THIS IS A RESPONSE TO THE BELOW COMMENTS. Thanks for reading!

I have some misgivings about the way many people IN the Renewal, especially at this time, go about doing what they do. I recently became involved with the Renewal in our Diocese completely by accident and discovered that I simultaneously felt very at home and very uncomfortable. :D
I'm still working through that, but what it comes down to is that I firmly believe in the Charismatic gifts, have seen them and partaken of them, have been baptized in the Holy Spirit and can attest to the fact that it was a DIFFERENT and more fruitful experience than any of my experiences with the sacraments initially-- like an "unlocking" of sacramental grace. To clarify that statement: there is nothing else NECESSARY than Sacramental Grace, but a deep, personal awareness of the grace received is a grace in itself that I find indispensable.
There was a "time before" and a "time after" this experience for me, and it has remained ever since.
On a theological level I am in agreement that the Renewal is a work of God and that it was EXTREMELY timely with regards to Church history. On a personal level I get frustrated at meetings and gatherings of the local Renewal because I hear things that demonstrate a misunderstanding of the POINT of the Charismata. I hear people call out things like.... "We're Catholic, that's what the problem is..." or "the church is holding us back." They demonstrate a misunderstanding of the perfect and necessary, HEALTHY tension between the work of the Holy Spirit and the prudence and rigidity of the Magesterium. So while I believe wholeheartedly in the Renewal and participate in it within the life of the Church, I am wary of the individual manifestations of the Charismatic gifts and gatherings OF the Renewal, mainly because I've noticed that there are many people within the movement who come seeking the GIFTS and not necessarily the God who gives them.
There is a three day gathering in Raleigh this month that I'm hoping to attend to see more and pray more about. Not sure if I will make it unless I can find someone to go with me.

Colleen,
In the past I have spoken with tongues in a congregational setting and had someone with the gift of interpretations interpret, under the oversight of a pastor, when I was a protestant.
Nowadays, I pray in tongues in my private prayer, and it sometimes comes out when I am with others who pray in tongues, just in private prayer. It is not "gibberish" as it is very clearly A language, but I do not know what language it might be. I have often thought that it resembled a combination of hebrew and arabic.
I have been in the presence of Christians who began to pray in tongues and who were understood by other people in the congregation because they were speaking a native dialect of theirs which the people themselves had never heard before. It is extraordinary to witness. I have NEVER in my life felt that tongues were "coming out" when I was in a liturgical worship setting. Only in my private discussions with God and in my conversations with Him among friends. I don't go into prayer ever with the intention of speaking in tongues, but sometimes it just comes out.
When I returned to the Church, my biggest problem was that I have SEEN the fruit of baptism of the holy spirit in the lives of people who change and suddenly LIVE for God. I could find very few people around me in the Catholic Church who had shared this experience.... most of them were seeking holiness via what I would have at that time called dry channels.... reading more prayers each day, making an examination of conscience twice a day, something like that. These things can be very fruitful, but only if they aren't looking to "do more" but rather "receive more." The issue is building a personal relationship with Christ and His Church over religiosity or empty actions. We receive grace when we come to communion worthily whether we are aware of the amazingness of the eucharist or not.
The main difference is that when we come AWARE of God's greatness, we become filled to overflowing.

Reading Fr Cantelamessa, (preacher to the papal household during JPII) especially his book "Sober Intoxication of the Spirit," and Bishop Cordes' "Call to Holiness: reflections on the charismatic renewal" were instrumental in helping me prayerfully discern what was what here.
I'm the first to admit that I find a dryness in the PERSONAL LIVES of most traditional Catholics who reject the Renewal's lives that I personally find unbearable. On the other hand, I'm also the first to admit that I find a "falseness" and "emotivity" in the personal lives of those who embrace the Renewal but reject the traditional. To me, there is a healthy middle ground, and that's where I always want to be.

When it comes to my personal prayer? It is more "Charismatic" than anything else-- I feel a kinship and bond and fellowship with Charismatics in prayer that I do not feel when I'm praying a rosary with an SSPXer. :D Nevertheless, I embrace the traditions of the Church and especially the Extraordinary Form of the Liturgy, which I believe is LIFE GIVING. I cannot stand the idea of going to a "Charismatic mass"-- To me, liturgy is about something totally different.
There is a time and place for the Charismatic gifts but it is not IN MASS, because in MASS our eyes are on the Cross and Resurrection.

OUTSIDE of Mass our eyes should be on bringing the Cross and Resurrection to others, and that is where the gifts come in handy, ESPECIALLY the Charismatic gifts.

I am a recent revert, it has been less than five years, so I expect that my understanding will evolve over the years. However, I simply CAN NOT discredit the Charismatic gifts-- A, because they are approved in the Church and B, because I have seen their fruit in action and glorified God.

One of the largest charismatic gifts in operation in my own life is discernment of spirits. I "sense" the darkness around me as a tangible presence and am drawn to prayer when others around me haven't noticed a thing. God often places people in my life who struggle with deeply demonic (extraordinary activity of the devil) issues in their lives. I myself was exorcised at one time. Because of that, I am - -as I mentioned before-- simultaneously WARY of the overemphasis placed on the Charismatic gifts by some, and sympathetic to their reasoning. It is my firm belief due to my own experiences with the gift of tongues, the gift of discernment of spirits, and the gift of word of knowledge, none of which I have asked for our sought out-- among others-- that we must always SEEK the Holy Spirit and ask Him to show up, and SUBMIT our experiences to those in rightful authority over us. Without one, we cannot have the other.

Love to hear your thoughts! <3

other people's ideas...

2011-10-06T12:35:00.000-07:00

They sit, lined up like little soldiers neatly against my bathroom wall, braving the humidity of so many hot showers and children's little hands.

They are strewn haphazardly around my nightstand, filled with prayers and personality.

They line the shelves, organized by theme, title and size.

They accompany me in the kitchen while I wait for breakfast to cook, during the kids' bathtime while I wait for ducks to fish and tugboats to kiss trains, and on cold winter days spent snuggling sick children on the couch.

I've spent hours immersed in their slightly acid scent, their crinkly pages, and their sharp black lines, rubbing their smooth covers between my hands.

I've taught from them, comforted by the thickness of their pages neatly tucked under one arm so as to allow both my hands to talk. (...)

Read the rest of my post on Catholic Daily.

The other side

2011-10-06T07:20:00.000-07:00

I'm writing a blog for next week's Freaky Fridays on demonic manifestations in church. And in doing research, someone visiting my house heard and saw some of the things I came up with, which made him really angry.
He was able to recognize the false teachings and the demonic in the things I was pulling up, and yet he was not able to see at all that responding with anger towards the PEOPLE who were doing these things-- not the spirit behind them-- was losing at spiritual warfare. He advised me to stay far away from thinking about or talking about these topics, stating that I would never change bad people. "Let the devil have them," he said. "They are choosing to side with him. The whole world has gone crazy." He also told me I would never make a dent in the evil around us, and advised me to just take care of myself. "You can't change stupid," he said to me. "Have you ever made a difference in any of these churches?"
"No," I admitted. "But I believe I've made a difference-- sometimes a big difference-- in individual people's lives."
He snorted. "Alot of good that does us," He said.

These types of conversations with him are fascinating. It seems to me that theologically, saying "Let the devil have them" is the antithesis of Christianity. We are called to bring the Light to the darkest places... And yet he is as passionate and affirming of his place in Christianity as anyone. And he's not the only one... there are thousands of self-professed Christians walking around thinking the same way.

The Catholic Church knows full well that everything boils down to our willingness to engage in spiritual battle, both for ourselves and on behalf of others.

"The whole of man's history has been the story of dour combat with the powers of evil, stretching, so our Lord tells us, from the dawn of history until the last day. This dramatic situation of the whole world, which is in the power of the evil one, makes man's life a battle."
--Catechism of the Catholic Church: 409

Spiritual warfare is so interesting. Not just because I'm immersed in it-- we all are-- but because when I am AWARE of it because by some great miracle I happen to have my eyes and heart lifted toward God at the right moment, it's just amazingly interesting.

Usually, Satan is cleverly disguised in the daily actions and events that tempt us towards panic and sin instead of trust and peace. It is easy to feel overwhelmed in these times... knowing that there is no earthly way that we can overcome whatever has just been put in our plate. And yet, panic is playing into Satan's hand.

When we receive terrible news, or something terrible happens, our job is to respond as worshippers do-- with trust. We place the event in God's hands and offer up our sufferings for His glory. We offer up a sign of our trust in His plan, and we recognize that when we obey those placed in rightful authority around us, we are operating within the realms of His plan. Ideally, this gives us peace.... a peace which is lasting, because everything ELSE is fading away. We know that this is the "right" way to respond to trials because Scripture tells us so, and also because when we do, we know we have never been let down by God. He always pulls through. He is truly Sovereign, and truly All-knowing and All-powerful. In fact, scripture tells us to rejoice always, especially in these moments!

Sometimes--even often, spiritual warfare puts on such an ordinary face that we forget what we are dealing with. In these situations it takes a trained eye and an inner guidepost. Other times, it is so UNusual that we struggle to even comprehend what we are looking at with our intellect.

For me, it is often sensed by a clear, unusual pit-of-your-stomach "gut feeling" even when outwardly, everything might seem right, or by the very small, still, and quiet "voice" I might "hear" when everything around me is exploding like a battlefield, calling me back to perfect peace.

In a recent bible study, we discussed how the Catholic understanding of scripture includes contextual reading, acknowledging the style of writing and literary structure of the passage, and also keeps a centered position somewhere between the fantastic/supernatural and the reasonable/literal. For example, that when God turned the nile to blood during the plagues, it was quite possible that the Nile became bloody due to a natural moss or plant that overgrew, creating reddish, cloudy water, rather than to literal BLOOD. At the same time, it was quite evident that each of the ten plagues corresponded very specifically to ten separate deities in the Egyptian pantheon, striking a blow directly into their territory. And that no matter what, God's hand was at work through the timing and execution of each plague.

I thought about the relevance of these ideas.... how different they were from my protestant mindset in which ANYTHING that could even remotely draw towards the natural rather than the supernatural was heretical. (I guess that would stem in their theology somewhat from a manichean outlook-- that matter was bad and unspiritual. I could be wrong.)

Nevertheless, as my understanding of theology deepens and as my experiences with demonology increase over time, I find myself amazed at how it seems that angelic beings (both good and bad) can physically move matter around. I notice that many diseases we know now as having "natural causes" were frequently diagnosed as demonic before, and (in my opinion) probably still should be to some degree. (things like night terrors, and multiple personality disorder, for example... which certainly appear to have a ""natural" cause, but often may have a spiritual cause that continues unaddressed.) At the same time, Angels are pure spirit, with no physical body.

When I first made a conscious decision to follow Christ, I was plagued with all sorts of crazy events. Among them, two really stand out as "demonic." And yet, as clearly demonic as they were to me... they were also very... ordinary.

I had had a profound conversion experience and found myself dealing with the strangest things.
The first happened immediately after I determined I was going to really LIVE for God, and that God was real.

My very first daring act as a practicing Christian was to break up with my live-in fiancé and move out of our shared apartment, moving into my dad's house even though we were not really getting along, all because I knew it was what God wanted me to do.
Nothing about this decision was easy. I relished my independence and had enjoyed my relationship with this man. The breakup was hard and he took it wrong, not understanding.
He became depressed and tried to commit suicide. He became unstable. I became depressed that he was responding so poorly to what I wanted. He killed my cat. It was a mess.

In the course of all that, I was staying at a friends' house while trying to sort myself and my situation out and was finding peace and renewal there.
And then it happened.... one early morning, near six a.m., out of nowhere--- I got a mysterious phone call.
It was him, calling to tell me that he was sure I would never make it as a Christian. I believe the exact conversation went something like this:
"Hello?"
"Hi."
"Oh. Hi." I rubbed my eyes, wondering if I was just not quite awake yet.
"I'm just calling to let you know that you will never make it as a Christian. You can't do it. It's too hard. I know you.... you won't be able to be strong enough."
"What?"
"What I said. It's too hard. You won't be able to do it. Others could. But not you. You're too evil. You LIKE this."
I shuddered, thinking in my head that it was a remarkably satanic thing to say.
Well, I'm going to try my best. God will do the rest." I said, and hung up. It was the last time we talked.

A few weeks later, I was at my dad's house when a man I knew from the adult industry who had an unexplainable hold over me both emotionally and physically (and who I tried to avoid at all costs) appeared at my door, which was very unusual for him. He pushed past me and made himself very comfortable on my couch.
"So," he declared, smirking. "I hear you are a Christian now. Come on. What is that about??"
I searched for a witty answer-- faltering in my somewhat-embarrassed, somewhat-proud state.
"Yeah," he said. "That's what I thought. You're no Christian. You don't need to worship Jesus. You need to worship ME. You worship MY......" he went on to verbally vomit a slew of completely inappropriate comments relating my worship of Jesus to my duty to worship his man-parts which I will spare you here. Even more bizarre? I was incredibly attracted to him at that moment and it took ALL my will power to remove myself from the situation.

From then on, things have only gotten stranger in my Christian walk.

At the time, it seemed obvious to me that Satan wanted to detract me from my commitment to live for Jesus. And yet it was in the most ordinary-- albeit bizarre-- ways that he seemed to go about it. Then I quickly learned something else about his technique.
I learned that Satan would often use a method that appealed to my pride.

For example, one day I was on a break from my job as a bookseller at Borders Books.
Standing in the street, I shoved a few remaining pieces of sushi from my lunch into my mouth and looked around for my napkin when suddenly I saw a familiar homeless man walking up the street. Now, in Santa Barbara, homeless people-- homeless by CHOICE people-- are everywhere. They smell like urine and sweat and pot and have dreadlocks and skin caked with grime, and they live on the beach by night and take over the city by day. They are everywhere. Most of them are vietnam vets or hippies left over from the sixties who just couldn't pull it together. Harmless... but annoying if you're a young female who likes her freedom in the city.
So this man started walking up my side of the street, calm as can be. I could smell him from a few feet away and he's definitely different.... but apparently harmless. But when he got to me, he started to shout..... ranting and raving like a complete nutcase.
"F- you, Jesus!" He shouted, making a fist in my direction. "You don't KNOW me. You can't have this!!"
Mystified, I watched as he clammed up and quieted down, resuming his quiet, happy walk down the street without even a hint of sign that something was up inside him.

I had never in my life heard a teaching on spiritual warfare or even been aware of it's existence. But on that day something in my spirit told me that that's exactly what was happening. Something inside of him was reacting to something inside of me. And that something was in reference to the person of Christ-- living and active in me, and clearly hated and reviled in this man. I was FILLED with compassion for him, and followed him down the street, praying for him. When he became physically agitated again, I ran away, scared. At the same time, I was proud.... proud that I had somehow drawn this reaction from him, proud that I was powerful. When I later realized what great sin that pride had been.... it was very hard to remove.

Since that time I've experienced spiritual warfare continuously with very little respite. Although I have recognized it as such for years and am now well trained and experienced in spiritual warfare, I am never less mystified than I was in that first few months of actively choosing Christ, because no matter how much training, teaching and experience one has--- God's ways are not our ways and there is always a mystical element that is quite simply incomprehensible except by the inner spirit man.

I meet and talk to people often who consider themselves equipped demonologists or deliverance ministers and who believe that they know all there is to know about demonology and deliverance ministry. I'm not sure how that works, because God is always surprising me.

When I think about it, though, I guess I do know all I need to know too... I know that
-- God and the Devil are real.
-- Our free will is our friend and our foe.
--Healing comes when sinners repent
--Satan is tricky but God is stronger
--99 percent of our suffering is self-induced.

Most importantly... I've learned that I will never know it all, at least not on this side of death. Spiritual warfare remains a fascinating mystery and a daily battle that we must always give to God, our Deliverer.

Theology Thursdays: The Communion of Saints

2011-10-06T03:46:00.000-07:00

In a critique of one of my favorite Charlotte Mason educator's books, one woman disapproved of the author's use of the familiar "Charlotte said...." instead of using the formal "Mason believed that..."

The author's response was interesting:

"(...)We tend to view Charlotte Mason as a wise friend, so we refer to her like we would our other friends. We certainly mean no disrespect; we just feel that we have formed a relation to her over the years and see her as a person rather than a distant source."

Another woman said:

"Charlotte Mason was an educator primarily and wrote to benefit others. She loved on her children and would love on us, too, if she were here with us. In our homeschool group which is based on Charlotte Mason, we refer to her as Charlotte Mason, Miss Mason, Charlotte, and sometimes mom. “Mother Mason, tell me what to do with these children!” And if you read her writings, you can hear her speaking to us through her work because she wrote to leave a legacy to those who would teach children. I find the thought of cringing at the familiar term strange as I cringe at the thought of calling her “Mason.” Although I’m sure in some circles the more formal term would be appropriate in speaking of her literary works, I believe it would be quite customary that her students, once having been raised to take a new seat next to her as educators, call her by her first name."

There-- right there-- are two protestant women, acknowledging the communion of the saints in action.... and I am quite sure they have never realized it.
It occurs to me often to say a little prayer and ask Charlotte for help in my regular homeschool day. I'm not sure if she's in heaven or in purgatory, but she loved Jesus and did her best to serve Him and serve others. No, she wasn't a Catholic. Did she outright reject God's church? Doubt it, as she was a practicing Anglican all her life, and as we noticed, most of them love Catholicism (My friends and I call Anglicans Catholic- Lite.)
I am certain she hears my prayers, and I know she helps me in little ways, just like I know my grandfather hears me when I struggle to raise my kids, and from time to time I feel his presence lingering.
I know many a protestant who will consider that blasphemous, demonic and evil. To them I say: God is not the God of the dead-- but of the living, for they are all alive to Him! (Luke 20:38)

We say that we believe in eternal life. But those who find the communion of saints offensive don't really believe in it. They separate the Body of Christ from the Body of Christ. It makes no sense.
How much MORE amazing when we can say with certainty that a person's life was so remarkably holy, so unrelentingly excellent and pure, that we can with certainly call them SAINTS in heaven? I am so blessed to have an army of amazing people who served the Lord in life and serve Him still in death.

Pray for the holy souls, but pray also TO the holy souls-- they will guide you to Heaven, to the Throne of the Lamb.

EVIDENCE FOR SAINTS AND INTERCESSORY PRAYER

FROM SCRIPTURE

I. We are One Family in Christ in Heaven and on Earth

Eph. 3:14-15- we are all one family ("Catholic") in heaven and on earth, united together, as children of the Father, through Jesus Christ. Our brothers and sisters who have gone to heaven before us are not a different family. We are one and the same family. This is why, in the Apostles Creed, we profess a belief in the "communion of saints." There cannot be a "communion" if there is no union. Loving beings, whether on earth or in heaven, are concerned for other beings, and this concern is reflected spiritually through prayers for one another.

Eph. 1:22-23; 5:23-32; Col. 1:18,24 - this family is in Jesus Christ, the head of the body, which is the Church.

1 Cor. 12:12,27; Rom. 12:5; Col. 3:15; Eph. 4:4 - we are the members of the one body of Christ, supernaturally linked together by our partaking of the Eucharist.

Rom. 8:35-39 - therefore, death does not separate the family of God and the love of Christ. We are still united with each other, even beyond death.

Matt. 17:3; Mark 9:4; Luke 9:30 - Jesus converses with "deceased" Moses and Elijah. They are more alive than the saints on earth.

Matt. 22:32; Mark 12:27; Luke 20:38 - God is the God of the living not the dead. The living on earth and in heaven are one family.

Luke 15:7,10 – if the angels and saints experience joy in heaven over our repentance, then they are still connected to us and are aware of our behavior.

John 15:1-6 - Jesus is the vine and we are the branches. The good branches are not cut off at death. They are alive in heaven.

1 Cor. 4:9 – because we can become a spectacle not only to men, but to angels as well, this indicates that angels are aware of our earthly activity. Those in heaven are connected to those on earth.

1 Cor. 12:26 - when one member suffers, all suffer. When one is honored, all rejoice. We are in this together as one family.

1 Cor 13:12; 1 John 3:2 - now we see in a mirror dimly, but in heaven we see face to face. The saints are more alive than we are!

Heb. 12:1: we are surrounded by a great glory cloud (shekinah) of witnesses. The “cloud of witnesses” refers to the saints who are not only watching us from above but cheering us on in our race to heaven.

1 Peter 2:9; Rev. 20:6 - we are a royal family of priests by virtue of baptism. We as priests intercede on behalf of each other.

2 Peter 1:4 - since God is the eternal family and we are His children, we are partakers of His divine nature as a united family.

1 Cor. 1:2; Rom. 1:7 - we are called to be saints. Saints refer to both those on earth and in heaven who are in Christ. Proof:

Acts 9:13,32,41; 26:10; 1 Cor. 6:1-2; 14:33; 2 Cor. 1:1; 8:4; 9:1-2; 13:13; Rom. 8:27; 12:23; 15:25,26, 31; 16:2,15; Eph. 1:1,15,18; 3:8; 5:3; 6:18; Phil. 1:1; 4:22; Col 1:2,4,26; 1 Tm 5:10; Philemon 1:5,7; Heb. 6:10; 13:24; Jude 1:3; Rev. 11:18; 13:7; 14:12; 16:6; 17:6;18:20,24; Rev 19:8; 20:9 - in these verses, we see that Christians still living on earth are called "saints."

Matt. 27:52; Eph. 2:19; 3:18; Col. 1:12; 2 Thess. 1:10; Rev. 5:8; 8:3-4; 11:18; 13:10 - in these verses, we also see that "saints" also refer to those in heaven who united with us.

Dan. 4:13,23; 8:23 – we also see that the angels in heaven are also called “saints.” The same Hebrew word “qaddiysh” (holy one) is applied to both humans and angels in heaven. Hence, there are angel saints in heaven and human saints in heaven and on earth. Loving beings (whether angels or saints) are concerned for other beings, and prayer is the spiritual way of expressing that love.

II. God Desires and Responds to Our Subordinate Mediation / Intercessory Prayer

1 Tim 2:1-2 - because Jesus Christ is the one mediator between God and man (1 Tim. 2:5), many Protestants deny the Catholic belief that the saints on earth and in heaven can mediate on our behalf. But before Paul's teaching about Jesus as the "one mediator," Paul urges supplications, prayers, intercessions, and thanksgivings be made for all people. Paul is thus appealing for mediation from others besides Christ, the one mediator. Why?

1 Tim 2:3 - because this subordinate mediation is good and acceptable to God our Savior. Because God is our Father and we are His children, God invites us to participate in Christ's role as mediator.

1 Tim. 2:5 - therefore, although Jesus Christ is the sole mediator between God and man, there are many intercessors (subordinate mediators).

1 Cor. 3:9 - God invites us to participate in Christ's work because we are God's "fellow workers" and one family in the body of Christ. God wants His children to participate. The phrase used to describe "fellow workers" is "sunergoi," which literally means synergists, or cooperators with God in salvific matters. Does God need fellow workers? Of course not, but this shows how much He, as Father, loves His children. God wants us to work with Him.

Mark 16:20 - this is another example of how the Lord "worked with them" ("sunergountos"). God cooperates with us. Out of His eternal love, He invites our participation.

Rom. 8:28 - God "works for good with" (the Greek is "sunergei eis agathon") those who love Him. We work as subordinate mediators.

2 Cor. 6:1 - "working together" (the Greek is "sunergountes") with him, don't accept His grace in vain. God allows us to participate in His work, not because He needs our help, but because He loves us and wants to exalt us in His Son. It is like the father who lets his child join him in carrying the groceries in the house. The father does not need help, but he invites the child to assist to raise up the child in dignity and love.

Heb. 12:1 - the “cloud of witnesses” (nephos marturon) that we are surrounded by is a great amphitheatre of witnesses to the earthly race, and they actively participate and cheer us (the runners) on, in our race to salvation.

1 Peter 2:5 - we are a holy priesthood, instructed to offer spiritual sacrifices to God. We are therefore subordinate priests to the Head Priest, but we are still priests who participate in Christ's work of redemption.

Rev. 1:6, 5:10 - Jesus made us a kingdom of priests for God. Priests intercede through Christ on behalf of God's people.

James 5:16; Proverbs 15:8, 29 - the prayers of the righteous (the saints) have powerful effects. This is why we ask for their prayers. How much more powerful are the saints’ prayers in heaven, in whom righteousness has been perfected.

1 Tim 2:5-6 - therefore, it is because Jesus Christ is the one mediator before God that we can be subordinate mediators. Jesus is the reason. The Catholic position thus gives Jesus the most glory. He does it all but loves us so much He desires our participation.

III. Specific Instructions to Mediate and Examples of Subordinate Mediation

New Testament

Matt. 5:44-45 - Jesus tells us to pray for (to mediate on behalf of) those who persecute us. God instructs us to mediate.

Matt. 17:1-3; Mark 9:4; Luke 9:30-31 – deceased Moses and Elijah appear at the Transfiguration to converse with Jesus in the presence of Peter, James and John (these may be the two “witnesses” John refers to in Rev. 11:3). Nothing in Scripture ever suggests that God abhors or cuts off communication between the living in heaven and the living on earth. To the contrary, God encourages communication within the communion of saints. Moses and Elijah’s appearance on earth also teach us that the saints in heaven have capabilities that far surpass our limitations on earth.

Matt. 26:53 – Jesus says He can call upon the assistance of twelve legions of angels. If Jesus said He could ask for the assistance of angel saints, then so can we, who are called to imitate Jesus in word and in deed. And, in Matt. 22:30, Jesus says we will be “like angels in heaven.” This means human saints (like the angel saints) can be called upon to assist people on earth. God allows and encourages this interaction between his family members.

Matt. 27:47,49; Mark 15:35-36 – the people believe that Jesus calls on Elijah for his intercession, and waits to see if Elijah would come to save Jesus on the cross.

Matt. 27:52-53 - at Jesus' passion, many saints were raised and went into the city to appear and presumably interact with the people, just as Jesus did after His resurrection.

Mark 11:24 - Jesus says that whatever we ask in prayer, we will receive it. It is Jesus, and also we through Jesus, who mediate.

John 2:3 - Jesus knew the wine was gone, but invites and responds to Mary's intercession. God desires our lesser mediation and responds to it because He is a living and loving God.

John 2:5 - Mary intercedes on behalf of those at the wedding feast and tells them to do whatever Jesus tells them. Because Mary is our perfect model of faith, we too intercede on behalf of our brothers and sisters.

John 2:11 - in fact, it was Mary's intercession that started Jesus' ministry. His hour had not yet come, yet Jesus responds to Mary's intercession. Even though He could do it all by Himself, God wants to work with His children.

Acts 12:7 – an angel strikes Peter on the side and wakes him up, freeing him from prison. The angel responds to Peter’s prayers.

Rom. 15:30 - Paul commands the family of God to pray for him. If we are united together in the one body of Christ, we can help each other.

2 Cor. 1:11 - Paul even suggests that the more prayers and the more people who pray, the merrier! Prayer is even more effective when united with other's prayers.

2 Cor. 9:14 - Paul says that the earthly saints pray for the Corinthians. They are subordinate mediators in Christ.

2 Cor. 13:7,9 - Paul says the elders pray that the Corinthians may do right and improve. They participate in Christ's mediation.

Gal. 6:2,10 - Paul charges us to bear one another's burdens, and to do good to all, especially those in the household of faith.

Eph. 6:18 - Paul commands the family of God to pray for each other.

Eph. 6:19 - Paul commands that the Ephesians pray for him. If there is only one mediator, why would Paul ask for their prayers?

Phil. 1:19 - Paul acknowledges power of Philippians' earthly intercession. He will be delivered by their prayers and the Holy Spirit.

Col. 1:3 - Paul says that he and the elders pray for the Colossians. They are subordinate mediators in the body of Christ.

Col. 1:9 - Paul says that he and the elders have not ceased to pray for the Colossians, and that, by interceding, they may gain wisdom.

Col. 4:4 - Paul commands the Colossians to pray for the elders of the Church so that God may open a door for the word. Why doesn't Paul just leave it up to God? Because subordinate mediation is acceptable and pleasing to God, and brings about change in the world. This is as mysterious as the Incarnation, but it is true.

1 Thess. 5:11 - Paul charges us to encourage one another and build one another up, in the body of Christ. We do this as mediators in Christ.

1 Thess. 5:17 - Paul says "pray constantly." If Jesus' role as mediator does not apply subordinately to us, why pray at all?

1 Thess. 5:25 - Paul commands the family of God to pray for the elders of the Church. He desires our subordinate mediation.

2 Thess. 1:11 - Paul tells the family of God that he prays for us. We participate in Christ's mediation because Christ desires this.

2 Thess. 3:1 - Paul asks the Thessalonians to pray for Him, Silvanus and Timothy so that they may be delivered.

1 Tim. 2:1-3 - Paul commands us to pray for all. Paul also states that these prayers are acceptable in the sight of God.

2 Tim. 1:3 – Paul says “I remember you constantly in my prayers.”

Philemon 22 - Paul is hoping through Philemon's intercession that he may be able to be with Philemon.

Heb. 1:14 – the author writes, “Are they not all ministering spirits sent forth to serve, for the sake of those who are to obtain salvation?”

Hebrews 13:18-19 - the author strongly urges the Hebrews to pray for the elders so that they act desirably in all things.

James 5:14-15- James says the prayer of the priests over the sick man will save the sick man and forgive his sins. This is a powerful example of men forgiving sins and bringing a person to salvation with the sacrament of the sick.

James 5:16 - James instructs us to confess our sins to one another and pray for one another so that we may be healed.

James 5:17-18 - James refers to God's response to Elijah's fervent prayer for no rain. He is teaching us about the effectiveness of our earthly mediation.

1 John 5:14-15 - John is confident that God will grant us anything we ask of God according to His will.

1 John 5:16-17 - our prayers for others even calls God to give life to them and keep them from sinning. Our God is a personal and living God who responds to our prayers.

3 John 2 - John prays for Gaius' health and thus acts as a subordinate mediator.

Rev. 1:4 – this verse shows that angels (here, the seven spirits) give grace and peace. Because grace and peace only come from God, the angels are acting as mediators for God.

Rev. 5:8 - the prayers of the saints (on heaven and earth) are presented to God by the angels and saints in heaven. This shows that the saints intercede on our behalf before God, and it also demonstrates that our prayers on earth are united with their prayers in heaven. (The “24 elders” are said to refer to the people of God – perhaps the 12 tribes and 12 apostles - and the “four living creatures” are said to refer to the angels.)

Rev. 6:9-11 – the martyred saints in heaven cry out in a loud voice to God to avenge their blood “on those who dwell upon the earth.” These are “imprecatory prayers,” which are pleas for God’s judgment (see similar prayers in Psalm 35:1; 59:1-17; 139:19; Jer. 11:20; 15:15; 18:19; Zech.1:12-13). This means that the saints in heaven are praying for those on earth, and God answers their prayers (Rev. 8:1-5). We, therefore, ask for their intercession and protection.

Rev. 8:3-4 – in heaven an angel mingles incense with the prayers of all the saints on the golden altar before the throne of God, and the smoke of the incense rose with the prayers of the saints from the hand of the angel before God. These prayers “rise up” before God and elicit various kinds of earthly activity. God responds to his children’s requests, whether made by his children on earth or in heaven.

Old Testament

Gen. 20:17 - God responds to Abraham's intercession and heals Abimelech, and also his wife and slaves.

Gen. 27:29; Num. 24:9 - blessed be everyone who blesses you. If we bless others in prayer, we are also blessed.

Exodus 32:11-14, 30-34; 34:9; Num. 14:17-20; 21:7-9 - these are many examples of God's response to Moses' saintly intercession.

1 Sam. 12:23 - Samuel says that he would be sinning against God if he didn't continue to intercede for the people of Israel.

1 Sam. 28:7-20 – the deceased prophet Samuel appears and converses with Saul, which is confirmed by Sirach 46:13,20).

1 Sam. 28:7; 1 Chron. 10:13-14 - Saul practiced necromancy. He used a medium, not God, to seek the dead and was therefore condemned. Saul's practice is entirely at odds with the Catholic understanding of saintly mediation, where God is the source and channel of all communication, and who permits His children to participate in this power.

2 Chron. 30:27 - the prayers of the priests and Levites came before God's holy habitation in heaven and were answered.

Tobit 12:12,15 - angels place Tobit and Sarah's prayers before the Holy One. This teaches us that the angels are also our subordinate mediators. We pray to the angels to take up our prayers to God.

Job 42:7-9 - Job prayed for three friends in sin and God listened to Job as a result of these prayers.

Psalm 34:7 – the angel of the Lord delivers those who fear him.

Psalm 91:11 – God will give His angels charge of you, to guard you in all your ways.

Psalm 103:20-21; 148:1-2 – we praise the angels and ask for their assistance in doing God’s will.

Psalm 141:2 - David asks that his prayer be counted as incense before God. The prayers of the saints have powerful effects.

Isaiah 6:6-7 - an angel touches Isaiah's lips and declares that his sin is forgiven. The angel is a subordinate mediator of God who effects the forgiveness of sins on God’s behalf.

Jer. 7:16 - God acknowledges the people's ability to intercede, but refuses to answer due to the hardness of heart.

Jer. 15:1 – the Lord acknowledges the intercessory power of Moses and Samuel.

Jer. 37:3 - king Zedekiah sends messengers to ask Jeremiah to intercede for the people, that he might pray to God for them.

Jer. 42:1-6 - all the people of Israel went before Jeremiah asking for his intercession, that he would pray to the Lord for them.

Baruch 3:4 - Baruch asks the Lord to hear the prayers of the dead of Israel. They can intercede on behalf of the people of God.

Dan. 9:20-23 - Daniel intercedes on behalf of the people of Israel confessing both his sins and the sins of the people before God.

Zech. 1:12-13 - an angel intercedes for those in Judea and God responds favorably.

2 Macc. 15:12-16 – the high priest Onias and the prophet Jeremiah were deceased for centuries, and yet interact with the living Judas Maccabeas and pray for the holy people on earth.

IV. Veneration / Honor of the Saints

Matt. 18:10 - the angels in heaven always behold the face of God. We venerate them for their great dignity and union with God.

Matt. 15:4; Luke 18:20; Eph. 6:2-3 Exodus 20:12; Lev. 19:3; Deut. 5:16 - we are instructed to honor our father and mother.

Luke 1:28 - the angel Gabriel venerates Mary by declaring to her "Hail, full of grace." The heavenly angel honors the human Mary, for her perfection of grace exceeds that of the angels.

Romans 13:7 - we are to give honor where honor is due. When we honor God's children, we honor God Himself, for He is the source of all honor.

1 Cor. 4:16 - the most important form of veneration of the saints is "imitating" the saints, as Paul commands us to do.

1 Cor. 11:1 - again, Paul says, "Be imitators of me, as I am of Christ." The ultimate objective of veneration is imitation.

Phil. 2:25-29 - Paul teaches us to honor Epaprhoditus who almost died for the faith. How much more honor is owed to the saints that did die for the faith!

Phil. 3:17 - Paul says to imitate him and others, which is the goal of veneration. Veneration is not worship.

1 Thess. 1:6 – Paul says to the Thessalonians, “You became imitators of us and of the Lord.” This is the goal of veneration.

2 Thess. 3:7 - Paul says that the Thessalonians should imitate him and the other bishops.

Hebrews 3:3 - Jesus is worthy of "more" glory and honor than Moses. This does not mean that the saints are worthy of no glory and honor. Instead, it proves that saintly people are worthy of glory and honor out of God's goodness.

Heb. 6:12 – the author teaches us to be imitators of those who through faith and patience inherit the promises.

Heb. 13:7 - we must imitate the faith of our faithful leaders. We ask for their intercession and venerate them for their holiness.

James 5:10-11 – James teaches us to take heart in the examples of the prophets and Job, who endured suffering.

1 Peter 2:17 - Peter teaches us to honor all men, love the brotherhood, fear God, honor the emperor. Don't those living with Christ in heaven deserve honor? Catholics believe they do, and honor them with special feast days, just as we honor those living by celebrating their birthdays.

Gen. 19:1 - Lot venerates the two angels in Sodom, bowing himself with his face to the ground.

Gen. 42:6 - Joseph's brothers bow before Joseph with the face to the ground. This is veneration, not worship.

Exodus 28:2 - it is especially important to honor religious leaders. Sacred garments for Aaron give him dignity and honor.

Lev. 19:32- we should also honor "the face of an old man." When the elderly die in Christ, we should continue honoring them, because death does not separate them from us or the love of Christ.

1 Sam. 28:14 - Saul bows down before Samuel with his face to the ground in veneration.

2 Chron. 32:33 - Hezekiah was honored at his death. We honor our brothers and sisters in the Lord.

Sir. 44:1-2 - we should praise and give honor to those who the Lord apportioned great glory. It is our family in Christ.

V. Posture in Prayer, Veneration and Worship

Deut. 5:9 - God's command, "you shall not bow down to them" means "do not worship them." But not all bowing is worship. Here God's command is connected to false worship.

Rev. 3:9 - Jesus said people would bow down before the faithful members of the church of Philadelphia. This bowing before the faithful is not worship, just as kissing a picture of a family member is not worship.

Gen. 19:1 - Lot bowed down to the ground in veneration before two angels in Sodom.

Gen. 24:52 - Abraham's servant bowed himself to the earth before the Lord.

Gen. 42:6 - Joseph's brothers bow before Joseph with the face to the ground.

Jos. 5:14 - Joshua fell to the ground prostrate in veneration before an angel.

1 Sam. 28:14 - Saul bows down before Samuel with his face to the ground in honor and veneration.

1 Kings 1:23 - the prophet Nathan bows down before King David.

2 Kings 2:15 - the sons of the prophets bow down to Elisha at Jericho.

1 Chron. 21:21 - Ornan the Jebusite did obeisance to king David with his face to the ground.

1 Chron. 29:20 - Israelites bowed down to worship God and give honor to the king.

2 Chron. 29:29-30 - King Hezekiah and the assembly venerate the altar by bowing down in worship before the sin offerings.

Tobit 12:16 - Tobiah and Tobit fell down to the ground in veneration before the angel Raphael.

Judith 14:7 - Achior the Ammonite kneels before Judith venerating her and praising God.

Psalm 138:2 - David bows down before God's Holy Temple.

Dan. 2:46 - the king fell down on his face paying homage to Daniel and commands that an offering be made to him.

Dan. 8:17 - Daniel fell down prostrate in veneration before the angel Gabriel.

1 Macc. 4:40,55 - Judas and the faithful fell face down to the ground to praise heaven and worship God.

2 Macc. 10:4,26; 13:12 - Maccabeus and his followers fall down prostrate praying to God.

TRADITION/ CHURCH FATHERS

I. Intercessory Power and Veneration of the Saints

"[T]hat it is neither possible for us ever to forsake Christ, who suffered for the salvation of such as shall be saved throughout the whole world (the blameless one for sinners), nor to worship any other. For Him indeed, as being the Son of God, we adore; but the martyrs, as disciples and followers of the Lord, we worthily love on account of their extraordinary affection towards their own King and Master, of whom may we also be made companions and fellow disciples! The centurion then, seeing the strife excited by the Jews, placed the body in the midst of the fire, and consumed it. Accordingly, we afterwards took up his bones, as being more precious than the most exquisite jewels, and more purified than gold, and deposited them in a fitting place, whither, being gathered together, as opportunity is allowed us, with joy and rejoicing, the Lord shall grant us to celebrate the anniversary of his martyrdom, both in memory of those who have already finished their course, and for the exercising and preparation of those yet to walk in their steps."Martyrdom of Polycarp 17,18 (A.D. 157).

"[Appealing to the three companions of Daniel] Think of me, I beseech you, so that I may achieve with you the same fate of martyrdom." Hippolytus of Rome, On Daniel, 11:30 (A.D. 204).

"As often as the anniversary comes round, we make offerings for the dead as birthday honours." Tertullian, The Crown, 3 (A.D. 211).

"Nor is that kind of title to glories in the case of Celerinus, our beloved, an unfamiliar and novel thing. He is advancing in the footsteps of his kindred; he rivals his parents and relations in equal honours of divine condescension. His grandmother, Celerina, was some time since crowned with martyrdom. Moreover, his paternal and maternal uncles, Laurentius and Egnatius, who themselves also were once warring in the camps of the world, but were true and spiritual soldiers of God, casting down the devil by the confession of Christ, merited palms and crowns from the Lord by their illustrious passion. We always offer sacrifices for them, as you remember, as often as we celebrate the passions and days of the martyrs in the annual commemoration. Nor could he, therefore, be degenerate and inferior whom this family dignity and a generous nobility provoked, by domestic examples of virtue and faith. But if in a worldly family it is a matter of heraldry and of praise to be a patrician, of bow much greater praise and honour is it to become of noble rank in the celestial heraldry! I cannot tell whom I should call more blessed,--whether those ancestors, for a posterity so illustrious, or him, for an origin so glorious. So equally between them does the divine condescension flow, and pass to and fro, that, just as the dignity of their offspring brightens their crown, so the sublimity of his ancestry illuminates his glory." Cyprian, To Clergy and People, Epistle 33(39):3 (A.D. 250).

"I am also of opinion that there were many persons of the same name with John the apostle, who by their love for him, and their admiration and emulation of him, and their desire to be loved by the Lord as he was loved, were induced to embrace also the same designation, just as we find many of the children of the faithful called by the names of Paul and Peter." Dionysius of Alexandria, Books of Promises, 5 (A.D. 257).

"Then we commemorate also those who have fallen asleep before us, first Patriarchs, Prophets, Apostles, Martyrs, that at their prayers and intercessions God would receive our petition. Then on behalf also of the Holy Fathers and Bishops who have fallen asleep before us, and in a word of all who in past years have fallen asleep among us, believing that it will be a very great benefit to the souls, for whom the supplication is put up, while that holy and most awful sacrifice is set forth." Cyril of Jerusalem, Catechetical Lectures, 23:9 (A.D. 350).

"Thus might you console us; but what of the flock? Would you first promise the oversight and leadership of yourself, a man under whose wings we all would gladly repose, and for whose words we thirst more eagerly than men suffering from thirst for the purest fountain? Secondly, persuade us that the good shepherd who laid down his life for the sheep has not even now left us; but is present, and tends and guides, and knows his own, and is known of his own, and, though bodily invisible, is spiritually recognized, and defends his flock against the wolves, and allows no one to climb over into the fold as a robber and traitor; to pervert and steal away, by the voice of strangers, souls under the fair guidance of the truth. Aye, I am well assured that his intercession is of more avail now than was his instruction in former days, since he is closer to God, now that he has shaken off his bodily fetters, and freed his mind from the clay which obscured it, and holds intercourse naked with the nakedness of the prime and purest Mind; being promoted, if it be not rash to say so, to the rank and confidence of an angel." John Chrysostom, On the Death of his Father, Oration 18:4 (A.D. 374).

"He voluntarily undertook all the toil of the journey; he moderated the energy of the faithful on the spot; he persuaded opponents by his arguments; in the presence of priests and deacons, and of many others who fear the Lord, he took up the relics with all becoming reverence, and has aided the brethren in their preservation. These relics do you receive with a joy equivalent to the distress with which their custodians have parted with them and sent them to you. Let none dispute; let none doubt. Here you have that unconquered athlete. These bones, which shared in the conflict with the blessed soul, are known to the Lord. These bones He will crown, together with that soul, in the righteous day of His requital, as it is written, 'we must stand before the judgment seat of Christ, that each may give an account of the deeds he has done in the body.' One coffin held that honoured corpse. None other lay by his side. The burial was a noble one; the honours of a martyr were paid him. Christians who had welcomed him as a guest and then with their own hands laid him in the grave, have now disinterred him. They have wept as men bereaved of a father and a champion. But they have sent him to you, for they put your joy before their own consolation. Pious were the hands that gave; scrupulously careful were the hands that received. There has been no room for deceit; no room for guile. I bear witness to this. Let the untainted truth be accepted by you." Basil, To Ambrose bishop of Milan, Epistle 197 (A.D. 375).

"Furthermore, as to mentioning the names of the dead, how is there anything very useful in that? What is more timely or more excellent than that those who are still here should believe that the departed do live, and that they have not retreated into nothingness, but that they exist and are alive with the Master...Useful too is the prayer fashioned on their behalf...For we make commemoration of the just and of sinners: of sinners, begging God's mercy for them; of the just and the Fathers and Patriarchs and Prophets and Apostles and Evangelists and martyrs and confessors, and of bishops and solitaries, and of the whole list of them..." Epiphanius, Panarion, 75:8 (A.D. 377).

"Only may that power come upon us which strengthens weakness, through the prayers of him[i.e. St. Paul] who made his own strength perfect in bodily weakness." Gregory of Nyssa, Against Eunomius, 1:1(A.D. 380).

"But God forbid that any in this fair assembly should appear there suffering such things! but by the prayers of the holy fathers, correcting all our offences, and having shown forth the abundant fruit of virtue, may we depart hence with much confidence." John Chrysostom, On Statues, Homily 6:19 (A.D. 387).

"As to our paying honor to the memory of the martyrs, and the accusation of Faustus, that we worship them instead of idols, I should not care to answer such a charge, were it not for the sake of showing how Faustus, in his desire to cast reproach on us, has overstepped the Manichaean inventions, and has fallen heedlessly into a popular notion found in Pagan poetry, although he is so anxious to be distinguished from the Pagans. For in saying that we have turned the idols into martyrs, be speaks of our worshipping them with similar rites, and appeasing the shades of the departed with wine and food…It is true that Christians pay religious honor to the memory of the martyrs, both to excite us to imitate them and to obtain a share in their merits, and the assistance of their prayers. But we build altars not to any martyr, but to the God of martyrs, although it is to the memory of the martyrs. No one officiating at the altar in the saints' burying-place ever says, We bring an offering to thee, O Peter! or O Paul! or O Cyprian! The offering is made to God, who gave the crown of martyrdom, while it is in memory of those thus crowned. The emotion is increased by the associations of the place, and. love is excited both towards those who are our examples, and towards Him by whose help we may follow such examples. We regard the martyrs with the same affectionate intimacy that we feel towards holy men of God in this life, when we know that their hearts are prepared to endure the same suffering for the truth of the gospel. There is more devotion in our feeling towards the martyrs, because we know that their conflict is over; and we can speak with greater confidence in praise of those already victors in heaven, than of those still combating here.” Augustine, Against Faustus, 20:21 (A.D. 400).

"We, it is true, refuse to worship or adore, I say not the relics of the martyrs, but even the sun and moon, the angels and archangels, the Cherubim and Seraphim and 'every name that is named, not only in this world but also in that which is to come.' For we may not "serve the creature rather than the Creator, who is blessed for ever. Still we honour the relics of the martyrs, that we may adore Him whose martyrs they are. We honour the servants that their honour may be reflected upon their Lord who Himself says:--'he that receiveth you receiveth me.' I ask Vigilantius, Are the relics of Peter and of Paul unclean? Was the body of Moses unclean, of which we are told (according to the correct Hebrew text) that it was buried by the Lord Himself? And do we, every time that we enter the basilicas of apostles and prophets and martyrs, pay homage to the shrines of idols? Are the tapers which burn before their tombs only the tokens of idolatry? I will go farther still and ask a question which will make this theory recoil upon the head of its inventor and which will either kill or cure that frenzied brain of his, so that simple souls shall be no more subverted by his sacrilegious reasonings. Let him answer me this, Was the Lord's body unclean when it was placed in the sepulchre? And did the angels clothed in white raiment merely watch over a corpse dead and defiled, that ages afterwards this sleepy fellow might indulge in dreams and vomit forth his filthy surfeit, so as, like the persecutor Julian, either to destroy the basilicas of the saints or to convert them into heathen temples?" Jerome, To Riparius, Epistle 109:1 (A.D. 404).

"For you say that the souls of Apostles and martyrs have their abode either in the bosom of Abraham, or in the place of refreshment, or under the altar of God, and that they cannot leave their own tombs, and be present there they will…And while the devil and the demons wander through the whole world, and with only too great speed present themselves everywhere; are martyrs, after the shedding of their blood, to be kept out of sight shut up in a coffin, from whence they cannot escape? You say, in your pamphlet, that so long as we are alive we can pray for one another; but once we die, the prayer of no person for another can be heard, and all the more because the martyrs, though they cry for the avenging of their blood, have never been able to obtain their request. If Apostles and martyrs while still in the body can pray for others, when they ought still to be anxious for themselves, how much more must they do so when once they have won their crowns, overcome, and triumphed? A single man, Moses, oft wins pardon from God for six hundred thousand armed men; and Stephen, the follower of his Lord and the first Christian martyr, entreats pardon for his persecutors; and when once they have entered on their life with Christ, shall they have less power than before? The Apostle Paul says that two hundred and seventy-six souls were given to him in the ship; and when, after his dissolution, he has begun to be with Christ, must he shut his mouth, and be unable to say a word for those who throughout the whole world have believed in his Gospel? Shall Vigilantius the live dog be better than Paul the dead lion? I should be right in saying so after Ecclesiastes, if I admitted that Paul is dead in spirit. The truth is that the saints are not called dead, but are said to be asleep. Wherefore Lazarus, who was about to rise again, is said to have slept. And the Apostle forbids the Thessalonians to be sorry for those who were asleep.” Jerome, Against Vigilantius, 6 (A.D. 406).

"Even if we make images of pious men it is not that we may adore them as gods but that when we see them we might be prompted to imitate them."Cyril of Alexandria, On Psalms 113 (115) (ante A.D. 444).

"The noble souls of the triumphant are sauntering around heaven, dancing in the choruses of the bodiless; and not one tomb for each conceals their bodies, but cities and villages divide them up and call them healers and preservers of souls and bodies, and venerate them a guardians and protectors of cities; and when they intervene as ambassadors before the Master of the universe the divine gifts are obtained through them; and though the body has been divided, its grace has continued undivided. And that little particle and smallest relic has the same power as the absolutely and utterly undivided martyr." Theodoret of Cyrus, The Cure of Pagan Maladies, 8:54 (A.D. 449).

" Thou gainest nothing, thou prevailest nothing, O savage cruelty. His mortal frame is released from thy devices, and, when Laurentius departs to heaven, thou art vanquished. The flame of Christ's love could not be overcome by thy flames, and the fire which burnt outside was less keen than that which blazed within. Thou didst but serve the martyr in thy rage, O persecutor: thou didst but swell the reward in adding to the pain. For what did thy cunning devise, which did not redound to the conqueror's glory, when even the instruments of torture were counted as part of the triumph? Let us rejoice, then, dearly-beloved, with spiritual joy, and make our boast over the happy end of this illustrious man in the Lord, Who is 'wonderful in His saints,' in whom He has given us a support and an example, and has so spread abroad his glory throughout the world, that, from the rising of the sun to its going down, the brightness of his deacon's light doth shine, and Rome is become as famous in Laurentius as Jerusalem was ennobled by Stephen. By his prayer and intercession we trust at all times to be assisted; that, because all, as the Apostle says, 'who wish to live holily in Christ, suffer persecutions,' we may be strengthened with the spirit of love, and be fortified to overcome all temptations by the perseverance of steadfast faith. Through our LORD Jesus Christ." Pope Leo the Great [regn. A.D. 440-461], On the Feast of Laurence the Martyr, Sermon 85:4 (ante A.D. 461).

"To the saints honour must be paid as friends of Christ, as sons and heirs of God: in the words of John the theologian and evangelist, As many as received Him, to them gave He power to became sons of God. So that they are no longer servants, but sons: and if sons, also heirs, heirs of God and joint heirs with Christ: and the Lord in the holy Gospels says to His apostles, Ye are My friends. Henceforth I call you not servants, for the servant knoweth not what his lord doeth. And further, if the Creator and Lord of all things is called also King of Kings and Lord of Lords and God of Gods, surely also the saints are gods and lords and kings. For of these God is and is called God and Lord and King. For I am the God of Abraham, He said to Moses, the God of Isaac and the God of Jacob. And God made Moses a god to Pharaoh. Now I mean gods and kings and lords not in nature, but as rulers and masters of their passions, and as preserving a truthful likeness to the divine image according to which they were made (for the image of a king is also called king), and as being united to God of their own free-will and receiving Him as an indweller and becoming by grace through participation with Him what He is Himself by nature. Surely, then, the worshippers and friends and sons of God are to be held in honour? For the honour shown to the most thoughtful of fellow-servants is a proof of good feeling towards the common Master." John of Damascene, Orthodox Faith, 4:15 (A.D. 743).

"We, therefore, following the royal pathway and the divinely inspired authority of our Holy Fathers and the traditions of the Catholic Church (for, as we all know, the Holy Spirit indwells her), define with all certitude and accuracy that just as the figure of the precious and life-giving Cross, so also the venerable and holy images, as well in painting and mosaic as of other fit materials, should be set forth in the holy churches of God, and on the sacred vessels and on the vestments and on hangings and in pictures both in houses and by the wayside, to wit, the figure of our Lord God and Saviour Jesus Christ, of our spotless Lady, the Mother of God, of the honourable Angels, of all Saints and of all pious people. For by so much more frequently as they are seen in artistic representation, by so much more readily are men lifted up to the memory of their prototypes, and to a longing after them; and to these should be given due salutation and honourable reverence, not indeed that true worship of faith (latria) which pertains alone to the divine nature; but to these, as to the figure of the precious and life-giving Cross and to the Book of the Gospels and to the other holy objects, incense and lights may be offered according to ancient pious custom. For the honour which is paid to the image passes on to that which the image represents, and he who reveres the image reveres in it the subject represented. For thus the teaching of our holy Fathers, that is the tradition of the Catholic Church, which from one end of the earth to the other hath received the Gospel, is strengthened." Ecumenical Council of Nicea II, Action VII (A.D. 787).

(thank you, John Salza and Scripture Catholic)

Wordless Wednesdays: Geography

2011-10-05T03:30:00.000-07:00

Twaddle-free Tuesdays: Gibran on Freedom ( Sur la Liberté)

2011-10-03T19:07:00.000-07:00

In English:

And an orator said, "Speak to us of Freedom."
And he answered:
At the city gate and by your fireside I have seen you prostrate yourself and worship your own freedom,
Even as slaves humble themselves before a tyrant and praise him though he slays them.
Ay, in the grove of the temple and in the shadow of the citadel I have seen the freest among you wear their freedom as a yoke and a handcuff.
And my heart bled within me; for you can only be free when even the desire of seeking freedom becomes a harness to you, and when you cease to speak of freedom as a goal and a fulfillment.
You shall be free indeed when your days are not without a care nor your nights without a want and a grief,
But rather when these things girdle your life and yet you rise above them naked and unbound.
And how shall you rise beyond your days and nights unless you break the chains which you at the dawn of your understanding have fastened around your noon hour?
In truth that which you call freedom is the strongest of these chains, though its links glitter in the sun and dazzle the eyes.
And what is it but fragments of your own self you would discard that you may become free?
If it is an unjust law you would abolish, that law was written with your own hand upon your own forehead.
You cannot erase it by burning your law books nor by washing the foreheads of your judges, though you pour the sea upon them.
And if it is a despot you would dethrone, see first that his throne erected within you is destroyed.
For how can a tyrant rule the free and the proud, but for a tyranny in their own freedom and a shame in their won pride?
And if it is a care you would cast off, that care has been chosen by you rather than imposed upon you.
And if it is a fear you would dispel, the seat of that fear is in your heart and not in the hand of the feared.
Verily all things move within your being in constant half embrace, the desired and the dreaded, the repugnant and the cherished, the pursued and that which you would escape.
These things move within you as lights and shadows in pairs that cling.
And when the shadow fades and is no more, the light that lingers becomes a shadow to another light.
And thus your freedom when it loses its fetters becomes itself the fetter of a greater freedom.

En français:

Je vous ai vus vous prosterner aux portes de la cité et dans vos foyers, et vous vouer au culte de votre propre liberté,
Comme les esclaves qui s’humilient devant un tyran et le louent, alors qu’il les anéantit.
Oui, dans le bosquet du temple et dans l’ombre de la citadelle, j’ai vu les plus libres d’entre vous porter leur liberté comme un joug ou des menottes.
Et mon cœur saigna en moi ; car vous ne pouvez être libre lorsque vous forgez une chaîne du désir même de la liberté, et quand vous ne cessez de parler de la liberté comme d’un but et un accomplissement.
Vous serez libre en vérité non pas quand vous jours seront sans tourments et vos nuits sans un désir ou un chagrin,
Mais davantage quand ces choses étrangleront votre vie, et que pourtant vous vous élèverez au-dessus d’elles, nu et sans entraves.
Et comment vous élèverez-vous au-delà de vos jours et de vos nuits, à moins que vous ne rompiez les chaînes que vous-même, à l’aurore de votre entendement, avez fixées autour de votre âge mûr ?
En vérité ce que vous appelez liberté est la plus solide de ces chaînes, bien que ses anneaux scintillent au soleil et éblouissent vos yeux.

Et à quoi voulez-vous renoncer dans votre quête de la liberté, si ce n’est à des parcelles de vous-même ?
S’il existe une loi injuste que vous voudriez abolir, cette loi fut écrite de votre propre main sur votre propre front.
Vous ne pouvez l’effacer en brûlant vos tables de la loi, ni en lavant le front de vos juges, même si vous déversiez sur eux la mer toute entière.
Et s’il existe un despote que vous voudriez détrôner, voyez d’abord si l’image de son trône érigée en vous est détruite.
Car comment le tyrant peut-il régner sur les affranchis et les fiers, s’il n’existe une tyrannie dans leur propre liberté et une honte dans leur propre fierté ?
Et s’il existe un tourment que vous voudriez dissiper, le siège de cette crainte est dans votre cœur et non dans la main du tourment.
Vraiment, toutes les choses se meuvent dans votre être en une continuelle étreinte fatale ; ce que vous désirez et ce que vous redoutez, ce qui vous attire et ce qui vous répugne, ce que vous poursuivez et ce que vous voulez fuir.
Ces choses se meuvent en vous comme la lumière et l’ombre, en couples enlacés.
Et quand l’ombre se dissipe et disparaît, la lumière qui persiste devient l’ombre d’une autre lumière.
Et telle est votre liberté qui, quand elle perd ses entraves, devient l’entrave d’une plus grande liberté.

----Khalil Gibran, the Prophet (Le Prophète)

Saints on Saturdays-St Jerome

2011-10-01T03:23:00.000-07:00

SAINT JEROME CONFESSOR, DOCTOR OF THE CHURCH—342-420
Feast: September 30

St. Jerome, who was born Eusebius Hieronymous Sophronius, was the most learned of the Fathers of the Western Church. He was born about the year 342 at Stridonius, a small town at the head of the Adriatic, near the episcopal city of Aquileia. His father, a Christian, took care that his son was well instructed at home, then sent him to Rome, where the young man's teachers were the famous pagan grammarian Donatus and Victorinus, a Christian rhetorician. Jerome's native tongue was the Illyrian dialect, but at Rome he became fluent in Latin and Greek, and read the literatures of those languages with great pleasure. His aptitude for oratory was such that he may have considered law as a career. He acquired many worldly ideas, made little effort to check his pleasure-loving instincts, and lost much of the piety that had been instilled in him at home. Yet in spite of the pagan and hedonistic influences around him, Jerome was baptized by Pope Liberius in 360. He tells us that "it was my custom on Sundays to visit, with friends of my own age and tastes, the tombs of the martyrs and Apostles, going down into those subterranean galleries whose walls on both sides preserve the relics of the dead." Here he enjoyed deciphering the inscriptions.

After three years at Rome, Jerome's intellectual curiosity led him to explore other parts of the world. He visited his home and then, accompanied by his boyhood friend Bonosus, went to Aquileia, where he made friends among the monks of the monastery there, notably Rufinus. Then, still accompanied by Bonosus, he traveled to Treves, in Gaul. He now renounced all secular pursuits to dedicate himself wholeheartedly to God. Eager to build up a religious library, the young scholar copied out St. Hilary's books on and his Commentaries on the Psalms, and got together other literary and religious treasures. He returned to Stridonius, and later settled in Aquileia. The bishop had cleared the church there of the plague of Arianism and had drawn to it many eminent men. Among those with whom Jerome formed friendships were Chromatius (later canonized), to whom Jerome dedicated several of his works, Heliodorus (also to become a saint), and his nephew Nepotian. The famous theologian Rufinus, at first his close friend, afterward became his bitter opponent. By nature an irascible man with a sharp tongue, Jerome made enemies as well as friends. He spent some years in scholarly studies in Aquileia, then, in search of more perfect solitude, he turned towards the East. With his friends, Innocent, Heliodorus, and Hylas, a freed slave, he started overland for Syria. On the way they visited Athens, Bithynia, Galatia, Pontus, Cappadocia, and Cilicia.

The party arrived at Antioch about the year 373. There Jerome at first attended the lectures of the famous Apollinaris, bishop of Laodicea, who had not yet put forward his heresy1 With his companions he left the city for the desert of Chalcis, about fifty miles southeast of Antioch. Innocent and Hylas soon died there, and Heliodorus left to return to the West, but Jerome stayed for four years, which were passed in study and in the practice of austerity. He had many attacks of illness but suffered still more from temptation. "In the remotest part of a wild and stony desert," he wrote years afterwards to his friend Eustochium, "burnt up with the heat of the sun, so scorching that it frightens even the monks who live there, I seemed to myself to be in the midst of the delights and crowds of Rome.... In this exile and prison to which through fear of Hell I had voluntarily condemned myself, with no other company but scorpions and wild beasts, I many times imagined myself watching the dancing of Roman maidens as if I had been in the midst of them. My face was pallid with fasting, yet my will felt the assaults of desire. In my cold body and my parched flesh, which seemed dead before its death, passion was still able to live. Alone with the enemy, I threw myself in spirit at the feet of Jesus, watering them with my tears, and tamed my flesh by fasting whole weeks. I am not ashamed to disclose my temptations, though I grieve that I am not now what I then was."

Jerome added to these trials the study of Hebrew, a discipline which he hoped would help him in winning a victory over himself. "When my soul was on fire with wicked thoughts," he wrote in 411, "as a last resort, I became a pupil to a monk who had been a Jew, in order to learn the Hebrew alphabet. From the judicious precepts of Quintilian, the rich and fluent eloquence of Cicero, the graver style of Fronto, and the smoothness of Pliny, I turned to this language of hissing and broken-winded words. What labor it cost me, what difficulties I went through, how often I despaired and abandoned it and began again to learn, both I, who felt the burden, and they who lived with me, can bear witness. I thank our Lord that I now gather such sweet fruit from the bitter sowing of those studies." He continued to read the pagan classics for pleasure until a vivid dream turned him from them, at least for a time. In a letter he describes how, during an illness, he dreamed he was standing before the tribunal of Christ. "Thou a Christian?" said the judge skeptically. "Thou art a Ciceronian. Where thy treasure is, there thy heart is also."

The church at Antioch was greatly disturbed at this time by party and doctrinal disputes. The anchorites in the desert took sides, and called on Jerome, the most learned of them, to give his opinions on the subjects at issue. He wrote for guidance to Pope Damasus at Rome. Failing to receive an answer, he wrote again. "On one side, the Arian fury rages, supported by the secular power; on the other side, the Church (at Antioch) is being divided into three parts, and each would draw me to itself." No reply from Damasus is extant; but we know that Jerome acknowledged Paulinus, leader of one party, as bishop of Antioch, and that when he left the desert of Chalcis, he received from Paulinus' hands his ordination as priest. Jerome consented to ordination only on condition that he should not be obliged to serve in any church, knowing that his true vocation was to be a monk and recluse.

About 380 Jerome went to Constantinople to study the Scriptures under the Greek, Gregory of Nazianzus, then bishop of that city. Two years later he went back to Rome with Paulinus of Antioch to attend a council which Pope Damasus was holding to deal with the Antioch schism. Appointed secretary of the council, Jerome acquitted himself so well that, when it was over, Damasus kept him there as his own secretary. At the Pope's request he prepared a revised text, based on the Greek, of the Latin New Testament, the current version of which had been disfigured by "wrong copying, clumsy correction, and careless interpolations." He also revised the Latin psalter. That the prestige of Rome and its power to arbitrate between disputants, East as well as West, was recognized as never before at this time, was due in some measure at least to Jerome's diligence and ability. Along with his official duties he was fostering a new movement of Christian asceticism among a group of noble Roman ladies. Several of them were to be canonized, including Albina and her daughters Marcella and Asella, Melania the Elder, who was the first of them to go to the Holy Land, and Paula, with her daughters, Blesilla and Eustochium. The tie between Jerome and the three last-mentioned women was especially close, and to them he addressed many of his famous letters.

When Pope Damasus died in 384, he was succeeded by Siricius, who was less friendly to Jerome. While serving Damasus, Jerome had impressed all by his personal holiness, learning, and integrity. But he had also managed to get himself widely disliked by pagans and evil-doers whom he had condemned, and also by people of taste and tolerance, many of them Christians, who were offended by his biting sarcasm and a certain ruthlessness in attack. An example of his style is the harsh diatribe against the artifices of worldly women, who "paint their cheeks with rouge and their eyelids with antimony, whose plastered faces, too white for human beings, look like idols; and if in a moment of forgetfulness they shed a tear it makes a furrow where it rolls down the painted cheek; women to whom years do not bring the gravity of age, who load their heads with other people's hair, enamel a lost youth upon the wrinkles of age, and affect a maidenly timidity in the midst of a troop of grand children." In a letter to Eustochium he writes with scorn of certain members of the Roman clergy. "All their anxiety is about their clothes.... You would take them for bridegrooms rather than for clerics; all they think about is knowing the names and houses and doings of rich ladies."

Although Jerome's indignation was usually justified, his manner of expressing it-both verbally and in letters-aroused resentment. His own reputation was attacked; his bluntness, his walk, and even his smile were criticized. And neither the virtue of the ladies under his direction nor his own scrupulous behavior towards them was any protection from scandalous gossip. Affronted at the calumnies that were circulated, Jerome decided to return to the East. Taking with him his brother Paulinian and some others, he embarked in August, 385. At Cyprus, on the way, he was received with joy by Bishop Epiphanius, and at Antioch also he conferred with leading churchmen. It was here, probably, that he was joined by the widow Paula and some other ladies who had left Rome with the aim of settling in the Holy Land.

With what remained of Jerome's own patrimony and with financial help from Paula, a monastery for men was built near the basilica of the Nativity at Bethlehem, and also houses for three communities of women. Paula became head of one of these, and after her death was succeeded by her daughter Eustochium. Jerome himself lived and worked in a large cave near the Saviour's birthplace. He opened a free school there and also a hospice for pilgrims, "so that," as Paula said, "should Mary and Joseph visit Bethlehem again, they would have a place to stay." Now at last Jerome began to enjoy some years of peaceful activity. He gives us a wonderful description of this fruitful, harmonious, Palestinian life, and its attraction for all manner of men. "Illustrious Gauls congregate here, and no sooner has the Briton, so remote from our world, arrived at religion than he leaves his early-setting sun to seek a land which he knows only by reputation and from the Scriptures. Then the Armenians, the Persians, the peoples of India and Ethiopia, of Egypt, and of Pontus, Cappadocia, Syria, and Mesopotamia!... They come in throngs and set us examples of every virtue. The languages differ but the religion is the same; as many different choirs chant the psalms as there are nations.... Here bread and herbs, planted with our own hands, and milk, all country fare, furnish us plain and healthy food. In summer the trees give us shade. In autumn the air is cool and the falling leaves restful. In spring our psalmody is sweeter for the singing of the birds. We have plenty of wood when winter snow and cold are upon us. Let Rome keep its crowds, let its arenas run with blood, its circuses go mad, its theaters wallow in sensuality...."

But when the Christian faith was threatened Jerome could not be silent. While at Rome in the time of Pope Damasus, he had composed a book on the perpetual virginity of the Virgin Mary against one Helvidius, who had maintained that Mary had not remained always a virgin but had had other children by St. Joseph, after the birth of Christ. This and similar ideas were now again put forward by a certain Jovinian, who had been a monk. Paula's son-in-law, Pammachius, sent some of this heretical writing to Jerome, and he, in 393, wrote two books against Jovinian. In the first he described the excellence of virginity. The books were written in Jerome's vehement style and there were expressions in them which seemed lacking in respect for honorable matrimony. Pammachius informed Jerome of the offense which he and many others at Rome had taken at them. Thereupon Jerome composed his , sometimes called his third book against Jovinian, in which he showed by quoting from his own earlier works that he regarded marriage as a good and honorable state and did not condemn even a second or a third marriage.

A few years later he turned his attention to one Vigilantius, a Gallic priest, who was denouncing both celibacy and the veneration of saints' relics, calling those who revered them idolaters and worshipers of ashes. In defending celibacy Jerome said that a monk should purchase security by flying from temptations and dangers when he distrusted his own strength. As to the veneration of relics, he declared: "We do not worship the relics of the martyrs, but honor them in our worship of Him whose martyrs they are. We honor the servants in order that the respect paid to them may be reflected back to the Lord." Honoring them, he said, was not idolatry because no Christian had ever adored the martyrs as gods; on the other hand, they pray for us. "If the Apostles and martyrs, while still living on earth, could pray for other men, how much more may they do it after their victories? Have they less power now that they are with Jesus Christ?" He told Paula, after the death of her daughter Blesilla, "She now prays to the Lord for you, and obtains for me the pardon of my sins." Jerome was never moderate whether in virtue or against evil. Though swift to anger, he was also swift to feel remorse and was even more severe on his own failings than on those of others.

From 395 to 400 Jerome was engaged in a war against Origenism2, which unhappily created a breach in his long friendship with Rufinus. Finding that some Eastern monks had been led into error by the authority of Rufinus' name and learning, Jerome attacked him. Rufinus, then living in a monastery at Jerusalem, had translated many of Origen's works into Latin and was an enthusiastic upholder of his scholarship, though it does not appear that he meant to defend the heresies in Origen's writings. Augustine, bishop of Hippo, was one of the churchmen greatly distressed by the quarrel between Jerome and Rufinus, and became unwillingly involved in a controversy with Jerome.

Jerome's passionate controversies were the least important part of his activities. What has made his name so famous was his critical labor on the text of the Scriptures. The Church regards him as the greatest of all the doctors in clarifying the Divine Word. He had the best available aids for such an undertaking, living where the remains of Biblical places, names, and customs all combined to give him a more vivid view than he could have had at a greater distance. To continue his study of Hebrew he hired a famous Jewish scholar, Bar Ananias, who came to teach him by night, lest other Jews should learn of it. As a man of prayer and purity of heart whose life had been mainly spent in study, penance, and contemplation, Jerome was prepared to be a sensitive interpreter of spiritual things.

We have seen that already while at Rome he had made a revision of the current Latin New Testament, and of the Psalms. Now he undertook to translate most of the books of the Old Testament directly from the Hebrew. The friends and scholars who urged him to this task realized the superiority of a version made directly from the original to any second-hand version, however venerable. It was needed too for argument with the Jews, who recognized no other text as authentic but their own. He began with the Books of Kings, and went on with the rest at different times. When he found that the Book of Tobias and part of Daniel had been composed in Chaldaic, he set himself to learn that difficult language also. More than once he was tempted to give up the whole wearisome task, but a certain scholarly tenacity of purpose kept him at it. The only parts of the Latin Bible, now known as the Vulgate, which were not either translated or worked over by him are the Books of Wisdom, Ecclesiasticus, Baruch, and the two Books of the Maccabees.3 He revised the Psalms once again, with the aid of Origen's ,4 and the Hebrew text. This last is the version included now in the

Vulgate and used generally in the Divine Office; his first revision, known as the Roman Psalter, is still used for the opening psalm at Matins and throughout the Missal, and for the Divine Office in the cathedrals of St. Peter at Rome and St. Mark at Venice, and in the Milanese rite.

In the sixteenth century the great Council of Trent pronounced Jerome's Vulgate the authentic and authoritative Latin text of the Catholic Church, without, however, thereby implying a preference for it above the original text or above versions in other languages. In 1907 Pope Pius X entrusted to the Benedictine Order the office of restoring as far as possible the correct text of St. Jerome's Vulgate, which during fifteen centuries of use had naturally become altered in many places. The Bible now ordinarily used by English-speaking Catholics is a translation of the Vulgate, made at Rheims and Douay towards the end of the sixteenth century, and revised by Bishop Challoner in the eighteenth. The Confraternity Edition of the New Testament appearing in 1950 represents a complete revision.

A heavy blow came to Jerome in 404 when his staunch friend, the saintly Paula, died. Six years later he was stunned by news of the sacking of Rome by Alaric the Goth. Of the refugees who fled from Rome to the East at this time he wrote: "Who would have believed that the daughters of that mighty city would one day be wandering as servants and slaves on the shores of Egypt and Africa, or that Bethlehem would daily receive noble Romans, distinguished ladies, brought up in wealth and now reduced to beggary? I cannot help them all, but I grieve and weep with them, and am completely absorbed in the duties which charity imposes on me. I have put aside my commentary on Ezekiel and almost all study. For today we must translate the precepts of the Scriptures into deeds; instead of speaking saintly words, we must act them." A few years later his work was again interrupted by raids of barbarians pushing north through Egypt into Palestine, and later still by a violent onset of Pelagian heretics, who, relying on the protection of Bishop John of Jerusalem, sent a troop of ruffians to Bethlehem to disperse the monks and nuns living there under the direction of Jerome, who had been opposing Pelagianism5 with his customary truculence. Some of the monks were beaten, a deacon was killed, and monasteries were set on fire. Jerome had to go into hiding for a time.

The following year Paula's daughter Eustochium died. The aged Jerome soon fell ill, and after lingering for two years succumbed. Worn with penance and excessive labor, his sight and voice almost gone, his body like a shadow, he died peacefully on September 30, 420, and was buried under the church of the Nativity at Bethlehem. In the thirteenth century his body was translated and now lies somewhere in the Sistine Chapel of the basilica of Santa Maria Maggiore at Rome. The Church owes much to St. Jerome. While his great work was the Vulgate, his achievements in other fields are valuable; to him we owe the distinction between canonical and apocryphal writings; he was a pioneer in the field of Biblical archeology, his commentaries are important; his letters, published in three volumes, are one of our best sources of knowledge of the times.

St. Jerome has been a popular subject with artists, who have pictured him in the desert, as a scholar in his study, and sometimes in the robes of a cardinal, because of his services for Pope Damasus; often too he is shown with a lion, from whose paw, according to legend, he once drew a thorn. Actually this story was transferred to him from the tradition of St. Gerasimus, but a lion is not an inappropriate symbol for so fearless a champion of the faith.

Letter CVII

TO LAETA6

, so that you may not despair of your father's salvation. I hope that the same faith which has gained you a daughter as its reward may also win your father, and that you may rejoice over blessings bestowed upon your whole household, knowing God's promise: "The things which are impossible with men are possible with God." It is never too late to be converted. The robber passed from the cross to Paradise....

.... Even in Rome now heathenism languishes in solitude. Those who were once the gods of the Gentiles are left beneath their deserted pinnacles to the company of owls and night-birds. The army standards bear the emblem of the cross. The purple robes of kings and the jewels that sparkle on their diadems are adorned with the gibbet sign that has brought to us salvation. Today even the Egyptian Serapis has become a Christian. Marnas7 mourns in his prison at Gaza, and fears continually that his temple will be overthrown. From India, from Persia and from Ethiopia we welcome crowds of monks every hour. The Armenians have laid aside their quivers, the Huns are learning the psalter, the frosts of Scythia are warmed by the fire of faith. The ruddy flaxen-haired Getae carry tent-churches about with their armies; and perhaps the reason why they fight with us on equal terms is that they believe in the same religion.

Letter XXII

TO EUSTOCHIUM

. . . Avoid with special care the traps set for you by a desire for vainglory. Jesus says: 'How can ye believe, who receive glory one from another?'8.... When you are giving alms, let God alone see you. When you are fasting keep a cheerful face. Let your dress be neither elegant nor slovenly, nor conspicuous by any strangeness that might attract the notice of passersby and make people point their fingers at you.... Do not try to seem very devout or more humble than necessary. It is possible to seek glory by despising it. . . . When you come into a gathering of brethren and sisters, do not sit in too lowly a place or pretend that you are unworthy of a footstool.... If any of your handmaids have taken the vow9 with you, do not lift yourself up against them or pride yourself on being their mistress. From now on you all have one Bridegroom; you sing psalms together; together you receive the body of Christ. Why then should you sit apart at meals? . . .

Avoid too the sin of avarice. Not merely must you refuse to claim what belongs to another, for that is an offense punished by the laws of the State; you must also give up clinging to your own property, which is no longer yours.... But you say: "I am a delicate girl and I cannot work with my hands. If I live to old age and then fall sick, who will take pity on me?" Hear Jesus saying to the Apostles: "Take no thought what ye shall eat; nor yet for your body what ye shall put on....''10 Let the words be ever on your lips: 'Naked I came out of my mother's womb and naked I shall return thither,'11 and 'We brought nothing into this world, and certainly we can carry nothing out."12 Yet today you see many women packing their wardrobes with dresses, changing their tunics every day, and even so unable to keep ahead of the moth. The more scrupulous wear one dress until it is threadbare, but yet have their boxes full of clothes. Their parchments are dyed purple, gold is melted for the lettering, their books are decorated with jewels, and Christ lies naked and dying at their door. When they stretch out their hands to give anything, they blow a trumpet. Only lately I saw the greatest lady in Rome- I will not tell her name, for this is not a satire-in the church of the Blessed Peter with her eunuchs in front of her, dispensing money to the poor with her own hands so as to be thought the more pious. To each one she gave a penny, and then, as you might easily know by experience would happen, an old woman full of years and rags, ran forward suddenly to get a second penny, but when her turn came, she got not a penny but a blow from the lady's fist and for her terrible crime paid with her blood! ....

The Apostle bids us pray without ceasing and to saints their very slumber is a prayer. Yet we should have fixed hours for praying, so that if we happen to be engaged in some business, the time itself will remind us of our duty. Everyone knows that the third, sixth, and ninth hours, dawn, too, and evening, are the right times. And no food should be taken until after a prayer, nor should we leave the table without rendering thanks to the Creator. Twice or three times in the night we should rise from the bed and say over passages of Scripture which we know by heart.... Speak evil of no one and slander not your mother's son. "Who art thou who judgest another's servant? To his own lord he standeth or falleth."13. . . . If you have fasted for two days, do not think yourself better than one who has not fasted. You fast and are peevish; the other eats and is pleasant. You work off your irritability and hunger by quarreling; the other eats moderately and gives thanks to God....

For our salvation the Son of God became the Son of Man.... He held the world in his little hand but he was contained in a narrow manger. I say nothing of the thirty years He lived obscure and content with his parents' poverty. He is scourged and says not a word. He is crucified and prays for his crucifiers.... But we are annoyed if our food lacks flavor and imagine we are doing God service when we drink water with our wine....

Step out, I beg you, a little from your body and picture above your eyes the reward which "eye hath not seen, nor ear heard, neither hath it entered into the heart of man."14 What will be the splendor of that day when Mary, the Lord's mother, shall come to meet you, attended by her virgin bands. . . ? . . . Then shall the hundred and forty and four thousand hold their harps before the throne and before the elders and sing a new song. And no man will know that song but the company appointed: "These are they which follow the Lamb whithersoever he goeth." 15 Whenever the world's vain display allures you, whenever you see in the world something glorious, pass over in mind to Paradise. Begin to be now what you will be hereafter....

(St. Jerome, selected letters, translated by F. A. Wright, Loeb Classical Library.)

Endnotes:

1 This heresy was another effort to settle the persistent problem of the nature of the God-man, Christ, by regarding Him as human in body and spirit but never anything but divine in mind.

2 On Origen, see above, , D. 5.

3 These five books, together with the books of Tobias, Judith, and Sophonias, not included in the Protestant Bible, are in the Catholic Bible.

4 Hexapla, Greek for six-fold, was the name given to Origen's edition of the Old Testament in Hebrew and Greek, because it was arranged in six columns, giving six different versions of the text.

5 For an account of the Pelagian heresy, see below, , p. 106.

6 This letter, written in 403 to the Roman matron Laeta, who with her family had fled during the barbarian invasion, gave advice on her daughter's education and the winning over of her pagan father, but ends with a vivid report on the advances which Christianity was making.

7 Serapis was an Egyptian deity; Marnas was one of the chief Syrian gods.

8 John v, 44

9 Of virginity.

10 Matthew vi, 25.

11 Job i, 21.

12 I Timothy vi, 7.

13 Romans xiv, 4.

14 I Corinthians ii, 9.

15 apocalypse xiv, 4.

Saint Jerome, Confessor, Doctor of the Church. Celebration of Feast Day is September 30. Taken from "Lives of Saints", Published by John J. Crawley & Co., Inc.

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One Big Girl

2011-09-30T10:48:00.000-07:00

She lies there in my arms, looking up at me, her fat little hand holding my chin, eyes searching mine with a look between contentment and delight.
I breathe in.
How can this baby– this baby who isn’t really a baby anymore, be two already?
So many events race through my mind like a filmstrip come unreeled…. pregnant belly, sushi cravings, arguments over who did the dishes last, first kicks…… hands squeezed tight at the signs of first contractions, the serene agony of labor, the bliss of nursing her for the first time.
It all flashes through me as I hold her, wondering where time goes.
I see the look of horror that must have crossed my face when the nurses announced that I couldn’t bring her home. Long nights sitting alone in various hospital waiting rooms. Elation when we proudly wrapped her up in her car seat and heard the gratifying “click” that we knew meant we were on our way home.
I see first crawls, and first steps, and loooooong nights spent rocking her as she teethed or dealt with fevers from her illness....

Come and read the rest of this post on my Traces of Heaven blog at catholicdaily.com!

Freaky Fridays- The Beatles, exposed.

2011-09-30T04:13:00.000-07:00

Thank you, God, for two years with our Snoodle!

2011-09-29T18:15:00.000-07:00

Well, it's the snoodle's second birthday today!
We are so thankful she has made it here!!

Here are some pictures from the last two years. I get weepy just thinking about it.

We love you, Snoodle!

Large and in charge... aint no rest for this preggo. :D

a born bean.

The family gets to meet her... but alas, not take her home. :(

The day they finally let me take her home. Happy Mamma.

Babywearing is always the best solution for sick babies.

Getting to know everybody!

Rite of Initiation into the Christian Family. Grace upon grace for this child.

More Boils... More pain.

Getting used to the new normal.

Our home away from home.

Best Icky Face Maker ever

First birthday...

Making sure it's still there.

Total G.R.I.T

With her BFF.

I wanna do school too!!

Alpine cherry and waffle eating adventure. :)

Backpacking through Europe with mommy...

We're in Marseille... how can we NOT be elated??

Little French Bean.

Happy birthday, little Snoodle! We love you!!!

All I want to say today....

2011-09-29T13:56:00.000-07:00

Is that He loves us..... Oh, how He loves us!
And if you don't know it now... you will.

Theology Thursdays- Declaration on Christian Education

2011-09-29T04:22:00.000-07:00

DECLARATION ON CHRISTIAN EDUCATION
GRAVISSIMUM EDUCATIONIS
PROCLAIMED BY HIS HOLINESS POPE PAUL VI ON OCTOBER 28, 1965

INTRODUCTION

The Sacred Ecumenical Council has considered with care how extremely important education is in the life of man and how its influence ever grows in the social progress of this age.(1)

Indeed, the circumstances of our time have made it easier and at once more urgent to educate young people and, what is more, to continue the education of adults. Men are more aware of their own dignity and position; more and more they want to take an active part in social and especially in economic and political life.(2) Enjoying more leisure, as they sometimes do, men find that the remarkable development of technology and scientific investigation and the new means of communication offer them an opportunity of attaining more easily their cultural and spiritual inheritance and of fulfilling one another in the closer ties between groups and even between peoples.

Consequently, attempts are being made everywhere to promote more education. The rights of men to an education, particularly the primary rights of children and parents, are being proclaimed and recognized in public documents.(3) As the number of pupils rapidly increases, schools are multiplied and expanded far and wide and other educational institutions are established. New experiments are conducted in methods of education and teaching. Mighty attempts are being made to obtain education for all, even though vast numbers of children and young people are still deprived of even rudimentary training and so many others lack a suitable education in which truth and love are developed together.

To fulfill the mandate she has received from her divine founder of proclaiming the mystery of salvation to all men and of restoring all things in Christ, Holy Mother the Church must be concerned with the whole of man's life, even the secular part of it insofar as it has a bearing on his heavenly calling.(4) Therefore she has a role in the progress and development of education. Hence this sacred synod declares certain fundamental principles of Christian education especially in schools. These principles will have to be developed at greater length by a special post-conciliar commission and applied by episcopal conferences to varying local situations.

1. The Meaning of the Universal Right to an Education

All men of every race, condition and age, since they enjoy the dignity of a human being, have an inalienable right to an education (5) that is in keeping with their ultimate goal,(6) their ability, their sex, and the culture and tradition of their country, and also in harmony with their fraternal association with other peoples in the fostering of true unity and peace on earth. For a true education aims at the formation of the human person in the pursuit of his ultimate end and of the good of the societies of which, as man, he is a member, and in whose obligations, as an adult, he will share.

Therefore children and young people must be helped, with the aid of the latest advances in psychology and the arts and science of teaching, to develop harmoniously their physical, moral and intellectual endowments so that they may gradually acquire a mature sense of responsibility in striving endlessly to form their own lives properly and in pursuing true freedom as they surmount the vicissitudes of life with courage and constancy. Let them be given also, as they advance in years, a positive and prudent sexual education. Moreover they should be so trained to take their part in social life that properly instructed in the necessary and opportune skills they can become actively involved in various community organizations, open to discourse with others and willing to do their best to promote the common good.

This sacred synod likewise declares that children and young people have a right to be motivated to appraise moral values with a right conscience, to embrace them with a personal adherence, together with a deeper knowledge and love of God. Consequently it earnestly entreats all those who hold a position of public authority or who are in charge of education to see to it that youth is never deprived of this sacred right. It further exhorts the sons of the Church to give their attention with generosity to the entire field of education, having especially in mind the need of extending very soon the benefits of a suitable education and training to everyone in all parts of the world.(7)

2. Christian Education

Since all Christians have become by rebirth of water and the Holy Spirit a new creature(8) so that they should be called and should be children of God, they have a right to a Christian education. A Christian education does not merely strive for the maturing of a human person as just now described, but has as its principal purpose this goal: that the baptized, while they are gradually introduced the knowledge of the mystery of salvation, become ever more aware of the gift of Faith they have received, and that they learn in addition how to worship God the Father in spirit and truth (cf. John 4:23) especially in liturgical action, and be conformed in their personal lives according to the new man created in justice and holiness of truth (Eph. 4:22-24); also that they develop into perfect manhood, to the mature measure of the fullness of Christ (cf. Eph. 4:13) and strive for the growth of the Mystical Body; moreover, that aware of their calling, they learn not only how to bear witness to the hope that is in them (cf. Peter 3:15) but also how to help in the Christian formation of the world that takes place when natural powers viewed in the full consideration of man redeemed by Christ contribute to the good of the whole society.(9) Wherefore this sacred synod recalls to pastors of souls their most serious obligation to see to it that all the faithful, but especially the youth who are the hope of the Church, enjoy this Christian education.(10)

3. The Authors of Education

Since parents have given children their life, they are bound by the most serious obligation to educate their offspring and therefore must be recognized as the primary and principal educators.(11) This role in education is so important that only with difficulty can it be supplied where it is lacking. Parents are the ones who must create a family atmosphere animated by love and respect for God and man, in which the well-rounded personal and social education of children is fostered. Hence the family is the first school of the social virtues that every society needs. It is particularly in the Christian family, enriched by the grace and office of the sacrament of matrimony, that children should be taught from their early years to have a knowledge of God according to the faith received in Baptism, to worship Him, and to love their neighbor. Here, too, they find their first experience of a wholesome human society and of the Church. Finally, it is through the family that they are gradually led to a companionship with their fellowmen and with the people of God. Let parents, then, recognize the inestimable importance a truly Christian family has for the life and progress of God's own people.(12)

The family which has the primary duty of imparting education needs help of the whole community. In addition, therefore, to the rights of parents and others to whom the parents entrust a share in the work of education, certain rights and duties belong indeed to civil society, whose role is to direct what is required for the common temporal good. Its function is to promote the education of youth in many ways, namely: to protect the duties and rights of parents and others who share in education and to give them aid; according to the principle of subsidiarity, when the endeavors of parents and other societies are lacking, to carry out the work of education in accordance with the wishes of the parents; and, moreover, as the common good demands, to build schools and institutions.(13)

Finally, in a special way, the duty of educating belongs to the Church, not merely because she must be recognized as a human society capable of educating, but especially because she has the responsibility of announcing the way of salvation to all men, of communicating the life of Christ to those who believe, and, in her unfailing solicitude, of assisting men to be able to come to the fullness of this life.(14) The Church is bound as a mother to give to these children of hers an education by which their whole life can be imbued with the spirit of Christ and at the same time do all she can to promote for all peoples the complete perfection of the human person, the good of earthly society and the building of a world that is more human.(15)

4. Various Aids to Christian Education

In fulfilling its educational role, the Church, eager to employ all suitable aids, is concerned especially about those which are her very own. Foremost among these is catechetical instruction,(16) which enlightens and strengthens the faith, nourishes life according to the spirit of Christ, leads to intelligent and active participation in the liturgical mystery(17) and gives motivation for apostolic activity. The Church esteems highly and seeks to penetrate and ennoble with her own spirit also other aids which belong to the general heritage of man and which are of great influence in forming souls and molding men, such as the media of communication,(18) various groups for mental and physical development, youth associations, and, in particular, schools.

5. The Importance of Schools

Among all educational instruments the school has a special importance.(19) It is designed not only to develop with special care the intellectual faculties but also to form the ability to judge rightly, to hand on the cultural legacy of previous generations, to foster a sense of values, to prepare for professional life. Between pupils of different talents and backgrounds it promotes friendly relations and fosters a spirit of mutual understanding; and it establishes as it were a center whose work and progress must be shared together by families, teachers, associations of various types that foster cultural, civic, and religious life, as well as by civil society and the entire human community.

Beautiful indeed and of great importance is the vocation of all those who aid parents in fulfilling their duties and who, as representatives of the human community, undertake the task of education in schools. This vocation demands special qualities of mind and heart, very careful preparation, and continuing readiness to renew and to adapt.

6. The Duties and Rights of Parents

Parents who have the primary and inalienable right and duty to educate their children must enjoy true liberty in their choice of schools. Consequently, the public power, which has the obligation to protect and defend the rights of citizens, must see to it, in its concern for distributive justice, that public subsidies are paid out in such a way that parents are truly free to choose according to their conscience the schools they want for their children.(20)

In addition it is the task of the state to see to it that all citizens are able to come to a suitable share in culture and are properly prepared to exercise their civic duties and rights. Therefore the state must protect the right of children to an adequate school education, check on the ability of teachers and the excellence of their training, look after the health of the pupils and in general, promote the whole school project. But it must always keep in mind the principle of subsidiarity so that there is no kind of school monopoly, for this is opposed to the native rights of the human person, to the development and spread of culture, to the peaceful association of citizens and to the pluralism that exists today in ever so many societies.(21)

Therefore this sacred synod exhorts the faithful to assist to their utmost in finding suitable methods of education and programs of study and in forming teachers who can give youth a true education. Through the associations of parents in particular they should further with their assistance all the work of the school but especially the moral education it must impart.(22)

7. Moral and Religious Education in all Schools

Feeling very keenly the weighty responsibility of diligently caring for the moral and religious education of all her children, the Church must be present with her own special affection and help for the great number who are being trained in schools that are not Catholic. This is possible by the witness of the lives of those who teach and direct them, by the apostolic action of their fellow-students,(23) but especially by the ministry of priests and laymen who give them the doctrine of salvation in a way suited to their age and circumstances and provide spiritual aid in every way the times and conditions allow.

The Church reminds parents of the duty that is theirs to arrange and even demand that their children be able to enjoy these aids and advance in their Christian formation to a degree that is abreast of their development in secular subjects. Therefore the Church esteems highly those civil authorities and societies which, bearing in mind the pluralism of contemporary society and respecting religious freedom, assist families so that the education of their children can be imparted in all schools according to the individual moral and religious principles of the families.(24)

8. Catholic Schools

The influence of the Church in the field of education is shown in a special manner by the Catholic school. No less than other schools does the Catholic school pursue cultural goals and the human formation of youth. But its proper function is to create for the school community a special atmosphere animated by the Gospel spirit of freedom and charity, to help youth grow according to the new creatures they were made through baptism as they develop their own personalities, and finally to order the whole of human culture to the news of salvation so that the knowledge the students gradually acquire of the world, life and man is illumined by faith.(25) So indeed the Catholic school, while it is open, as it must be, to the situation of the contemporary world, leads its students to promote efficaciously the good of the earthly city and also prepares them for service in the spread of the Kingdom of God, so that by leading an exemplary apostolic life they become, as it were, a saving leaven in the human community.

Since, therefore, the Catholic school can be such an aid to the fulfillment of the mission of the People of God and to the fostering of the dialogue between the Church and mankind, to the benefit of both, it retains even in our present circumstances the utmost importance. Consequently this sacred synod proclaims anew what has already been taught in several documents of the magisterium,(26) namely: the right of the Church freely to establish and to conduct schools of every type and level. And the council calls to mind that the exercise of a right of this kind contributes in the highest degree to the protection of freedom of conscience, the rights of parents, as well as to the betterment of culture itself.

But let teachers recognize that the Catholic school depends upon them almost entirely for the accomplishment of its goals and programs.(27) They should therefore be very carefully prepared so that both in secular and religious knowledge they are equipped with suitable qualifications and also with a pedagogical skill that is in keeping with the findings of the contemporary world. Intimately linked in charity to one another and to their students and endowed with an apostolic spirit, may teachers by their life as much as by their instruction bear witness to Christ, the unique Teacher. Let them work as partners with parents and together with them in every phase of education give due consideration to the difference of sex and the proper ends Divine Providence assigns to each sex in the family and in society. Let them do all they can to stimulate their students to act for themselves and even after graduation to continue to assist them with advice, friendship and by establishing special associations imbued with the true spirit of the Church. The work of these teachers, this sacred synod declares, is in the real sense of the word an apostolate most suited to and necessary for our times and at once a true service offered to society. The Council also reminds Catholic parents of the duty of entrusting their children to Catholic schools wherever and whenever it is possible and of supporting these schools to the best of their ability and of cooperating with them for the education of their children.(28)

9. Different Types of Catholic Schools

To this concept of a Catholic school all schools that are in any way dependent on the Church must conform as far as possible, though the Catholic school is to take on different forms in keeping with local circumstances.(29) Thus the Church considers very dear to her heart those Catholic schools, found especially in the areas of the new churches, which are attended also by students who are not Catholics.

Attention should be paid to the needs of today in establishing and directing Catholic schools. Therefore, though primary and secondary schools, the foundation of education, must still be fostered, great importance is to be attached to those which are required in a particular way by contemporary conditions, such as: professional(30) and technical schools, centers for educating adults and promoting social welfare, or for the retarded in need of special care, and also schools for preparing teachers for religious instruction and other types of education.

This Sacred Council of the Church earnestly entreats pastors and all the faithful to spare no sacrifice in helping Catholic schools fulfill their function in a continually more perfect way, and especially in caring for the needs of those who are poor in the goods of this world or who are deprived of the assistance and affection of a family or who are strangers to the gift of Faith.

10. Catholic Colleges and Universities

The Church is concerned also with schools of a higher level, especially colleges and universities. In those schools dependent on her she intends that by their very constitution individual subjects be pursued according to their own principles, method, and liberty of scientific inquiry, in such a way that an ever deeper understanding in these fields may be obtained and that, as questions that are new and current are raised and investigations carefully made according to the example of the doctors of the Church and especially of St. Thomas Aquinas,(31) there may be a deeper realization of the harmony of faith and science. Thus there is accomplished a public, enduring and pervasive influence of the Christian mind in the furtherance of culture and the students of these institutions are molded into men truly outstanding in their training, ready to undertake weighty responsibilities in society and witness to the faith in the world.(32)

In Catholic universities where there is no faculty of sacred theology there should be established an institute or chair of sacred theology in which there should be lectures suited to lay students. Since science advances by means of the investigations peculiar to higher scientific studies, special attention should be given in Catholic universities and colleges to institutes that serve primarily the development of scientific research.

The sacred synod heartily recommends that Catholic colleges and universities be conveniently located in different parts of the world, but in such a way that they are outstanding not for their numbers but for their pursuit of knowledge. Matriculation should be readily available to students of real promise, even though they be of slender means, especially to students from the newly emerging nations.

Since the destiny of society and of the Church itself is intimately linked with the progress of young people pursuing higher studies,(33) the pastors of the Church are to expend their energies not only on the spiritual life of students who attend Catholic universities, but, solicitous for the spiritual formation of all their children, they must see to it, after consultations between bishops, that even at universities that are not Catholic there should be associations and university centers under Catholic auspices in which priests, religious and laity, carefully selected and prepared, should give abiding spiritual and intellectual assistance to the youth of the university. Whether in Catholic universities or others, young people of greater ability who seem suited for teaching or research should be specially helped and encouraged to undertake a teaching career.

11. Faculties of Sacred Sciences

The Church expects much from the zealous endeavors of the faculties of the sacred sciences.(34) For to them she entrusts the very serious responsibility of preparing her own students not only for the priestly ministry, but especially for teaching in the seats of higher ecclesiastical studies or for promoting learning on their own or for undertaking the work of a more rigorous intellectual apostolate. Likewise it is the role of these very faculties to make more penetrating inquiry into the various aspects of the sacred sciences so that an ever deepening understanding of sacred Revelation is obtained, the legacy of Christian wisdom handed down by our forefathers is more fully developed, the dialogue with our separated brethren and with non-Christians is fostered, and answers are given to questions arising from the development of doctrine.(35)

Therefore ecclesiastical faculties should reappraise their own laws so that they can better promote the sacred sciences and those linked with them and, by employing up-to-date methods and aids, lead their students to more penetrating inquiry.

12. Coordination to be Fostered in Scholastic Matters

Cooperation is the order of the day. It increases more and more to supply the demand on a diocesan, national and international level. Since it is altogether necessary in scholastic matters, every means should be employed to foster suitable cooperation between Catholic schools, and between these and other schools that collaboration should be developed which the good of all mankind requires.(36) From greater coordination and cooperative endeavor greater fruits will be derived particularly in the area of academic institutions. Therefore in every university let the various faculties work mutually to this end, insofar as their goal will permit. In addition, let the universities also endeavor to work together by promoting international gatherings, by sharing scientific inquiries with one another, by communicating their discoveries to one another, by having exchange of professors for a time and by promoting all else that is conducive to greater assistance.

CONCLUSION

The sacred synod earnestly entreats young people themselves to become aware of the importance of the work of education and to prepare themselves to take it up, especially where because of a shortage of teachers the education of youth is in jeopardy. This same sacred synod, while professing its gratitude to priests, Religious men and women, and the laity who by their evangelical self-dedication are devoted to the noble work of education and of schools of every type and level, exhorts them to persevere generously in the work they have undertaken and, imbuing their students with the spirit of Christ, to strive to excel in pedagogy and the pursuit of knowledge in such a way that they not merely advance the internal renewal of the Church but preserve and enhance its beneficent influence upon today's world, especially the intellectual world.

NOTES

1. Among many documents illustrating the importance of education confer above all apostolic letter of Benedict XV, Communes Litteras, April 10, 1919: A.A.S. 11 (1919) p. 172. Pius XI's apostolic encyclical, Divini Illius Magistri, Dec. 31, 1929: A.A.S. 22 (1930) pp. 49-86. Pius XII's allocution to the youths of Italian Catholic Action, April 20, 1946: Discourses and Radio Messages, vol. 8, pp. 53-57. Allocution to fathers of French families, Sept. 18, 1951: Discourses and Radio Messages, vol. 13, pp. 241-245. John XXIII's 30th anniversary message on the publication of the encyclical letter, Divini Illius Magistri, Dec. 30, 1959: A.A.S. 52 (1960) pp. 57-S9. Paul VI's allocution to members of Federated Institutes Dependent on Ecclesiastic Authority, Dec. 30, 1963: Encyclicals and Discourses of His Holiness Paul VI, Rome, 1964, pp. 601-603. Above all are to be consulted the Acts and Documents of the Second Vatican Council appearing in the first series of the ante-preparatrory phase. vol. 3. pp. 363-364; 370-371; 373-374.

2. Cf. John XXIII's encyclical letter Mater et Magistra, May 15, 1961: A.A.S. 53 (1961) pp. 413-415; 417-424; Encyclical letter, Pacem in Terris, April 11, 1963: A.A.S. 55 (1963) p. 278 ff.

3. Declaration on the Rights of Man of Dec. 10, 1948, adopted by the General Assembly of the United Nations, and also cf. the Declaration of the Rights of Children of Nov. 20 1959; additional protocol to the Convention Safeguarding the Rights of Men and Fundamental Liberties, Paris, March 20, 1952; regarding that universal profession of the character of human laws cf. apostolic letter Pacem in Terris, of John XXIII of April 11, 1963: A.A.S. 55 (1963) p. 295 ff.

4. Cf. John XXIII's encyclical letter, Mater et Magistra, May 15, 1961: A.A.S. 53 (1961) p. 402. Cf. Second Vatican Council's Dogmatic Constitution on the Church, no. 17: A.A.S. 57 (1965) p. 21, and schema on the Pastoral Constitution on the Church in the Modern World, 1965.

5. Pius XII's radio message of Dec. 24, 1942: A.A.S. 35 (1943) pp. 12-19, and John XXIII's encyclical letter, Pacem in Terris April 11, 1963: A.A.S. 55 (1963) p. 259 ff. Also cf. declaration cited on the rights of man in footnote 3.

6. Cf. Pius XI's encyclical letter, Divini Illius Magistri, Dec. 31, 1929: A.A.S. 22 (1930) p. 50 ff.

7. Cf. John XXIII's encyclical letter, Mater et Magistra, May 15 1961: A.A.S. 53 (1961) p. 441 ff.

8. Cf. Pius XI's encyclical letter, Divini Illius Magistri, 1, p. 83.

9. Cf. Second Vatican Council's Dogmatic Constitution on the Church, no. 36: A.A.S. 57 (1965) p. 41 ff.

10. Cf. Second Vatican Council's schema on the Decree on the Lay Apostolate (1965), no. 12.

11. Cf. Pius XI's encyclical letter Divini Illius Magistri, 1, p. 59 ff., encyclical letter Mit Brennender Sorge, March 14, 1937: A.A.S. 29; Pius XII's allocution to the first national congress of the Italian Catholic Teachers' Association, Sept. 8, 1946: Discourses and Radio Messages, vol. 8, p. 218.

12. Cf. Second Vatican Council's Dogmatic Constitution on the Church, nos. 11 and 35: A.A.S. 57 (1965) pp. 16, 40 ff.

13. Cf. Pius XI's encyclical letter Divini Illius Magistri, 1, p. 63 ff. Pius XII's radio message of June 1, 1941: A.A.S. 33 (1941) p. 200; allocution to the first national congress of the Association of Italian Catholic Teachers, Sept 8, 1946: Discourses and Radio Messages, vol. 8, 1946: Discourses and Radio Messages, vol. 8 p. 218. Regarding the principle of subsidiarity, cf. John XXIII's encyclical letter, Pacem in Terris, April 11, 1963: A.A.S. 55 (1963) p. 294.

14. Cf. Pius XI's encyclical letter, Divini Illius Magistri, 1 pp. 53 ff. and 56 ff.; Encyclical letter, Non Abbiamo Bisogno June 29, 1931: A.A.S. 23 (1931) p. 311 ff. Pius XII's letter from Secretariat of State to 28th Italian Social Week, Sept. 20, 1955; L'Osservatore Romano, Sept. 29, 1955.

15. The Church praises those local, national and international civic authorities who, conscious of the urgent necessity in these times, expend all their energy so that all peoples may benefit from more education and human culture. Cf. Paul VI's allocution to the United Nations General Assembly, Oct. 4, 1965: L'Osservatore Romano, Oct. 6, 1965.

16. Cf. Pius XI's motu proprio. Orbem Catholicum, June 29 1923: A.A.S. 15 (1923) pp. 327-329; decree, Provide Sane, Jan. 12, 1935: A.A.S. 27 (1935) pp. 145-152. Second Vatican Council's Decree on Bishops and Pastoral Duties, nos. 13 and 14.

17. Cf. Second Vatican Council's Constitution on the Sacred Liturgy, no. 14: A.A.S. 56 (1964) p. 104.

18. Cf. Second Vatican Council's Decree on Communications Media, nos. 13 and 14: A.A.S. 56 (1964) p. 149 ff.

19. Cf. Pius XI's encyclical letter, Divini Illius Magistri, 1, p. 76; Pius XII's allocution to Bavarian Association of Catholic Teachers, Dec. 31, 1956: Discourses and Radio Messages, vol. 18, p. 746.

20. Cf. Provincial Council of Cincinnati III, a. 1861: Collatio Lacensis, III, col. 1240, c/d; Pius XI's encyclical letter, Divini Illius Magistri, 1, pp. 60, 63 ff.

21. Cf. Pius XI's encyclical letter, Divini Illius Magistri, 1, p. 63; encyclical letter, Non Abbiamo Misogno, June 29, 1931: A.A.S. 23 (1931) p. 305, Pius XII's letter from the Secretary of State to the 28th Italian Social Week, Sept. 20, 1955: L'Osservatore Romano, Sept. 29, 1955. Paul VI's allocution to the Association of Italian Christian Workers, Oct. 6, 1963: Encyclicals and Discourses of Paul VI, vol. 1, Rome, 1964, p. 230.

22. Cf. John XXIII's message on the 30th anniversary of the encyclical letter, Divini Illius Magistri, Dec. 30, 1959: A.A.S. 52 (1960) p. 57.

23. The Church considers it as apostolic action of great worth also when Catholic teachers and associates work in these schools. Cf. Second Vatican Council's schema of the Decree on the Lay Apostolate (1965), nos. 12 and 16.

24. Cf. Second Vatican Council's schema on the Declaration on Religious Liberty (1965), no. 5.

25. Cf. Provincial Council of Westminster I, a. 1852: Collatio Lacensis III, col. 1334, a/b; Pius XI's encyclical letter, Divini Illius Magistri, 1, p. 77 ff.; Pius XII's allocution to the Bavarian Association of Catholic Teachers, Dec. 31, 1956: Discourses and Radio Messages, vol. 18, p. 746; Paul VI's allocution to the members of Federated Institutes Dependent on Ecclesiastic Authority, Dec. 30, 1963: Encyclicals and Discourses of Paul VI, 1, Rome, 1964, 602 ff.

26. Cf. especially the document mentioned in the first note; moreover this law of the Church is proclaimed by many provincial councils and in the most recent declarations of very many of the episcopal conferences.

27. Cf. Pius XI's encyclical letter, Divini Illius Magistri, 1 p. 80 ff.; Pius XII's allocution to the Catholic Association of Italian Teachers in Secondary Schools, Jan. 5, 1954: Discourses and Radio Messages, 15, pp. 551-55B; John XXIII's allocution to the 6th Congress of the Associations of Catholic Italian Teachers Sept. 5, 1959: Discourses, Messages, Conversations, 1, Rome,1960, pp. 427-431.

28. Cf. Pius XII's allocution to the Catholic Association of Italian Teachers in Secondary Schools, Jan. 5, 1954, 1, p. 555.

29. Cf. Paul VI's allocution to the International Office of Catholic Education, Feb. 25, 1964: Encyclicals and Discourses of Paul VI, 2, Rome, 1964, p. 232.

30. Cf. Paul VI's allocution to the Christian Association of Italian Workers, Oct. 6, 1963: Encyclicals and Discourses of Paul VI, 1, Rome, 1964, p. 229.

31. Cf. Paul VI's allocution to the International Thomistic Congress, Sept. 10, 1965: L'Osservatore Romano, Sept. 13-14, 1965.

32. Cf. Pius XII's allocution to teachers and students of French Institutes of Higher Catholic Education, Sept. 21, 1950: Discourses and Radio Messages, 12, pp. 219-221; letters to the 22nd congress of Pax Romana, Aug. 12, 1952: Discourses and Radio Messages, 14, pp. 567-569; John XXIII's allocution to the Federation of Catholic Universities, April 1, 1959: Discourses, Messages and Conversations, 1, Rome, 1960, pp. 226-229; Paul VI's allocution to the Academic Senate of the Catholic University of Milan, April 5, 1964: Encyclicals and Discourses of Paul VI, 2, Rome, 1964, pp. 438-443.

33. Cf. Pius XII's allocution to the academic senate and students of the University of Rome, June 15, 1952: Discourses and Radio Messages, 14, p. 208: "The direction of today's society principally is placed in the mentality and hearts of the universities of today."

34. Cf. Pius XII's apostolic constitution, Deus Scientiarum Dominus, May 24, 1931: A.A.S. 23 (1931) pp. 245-247.

35. Cf. Pius XII's encyclical letter, Humani Generis Aug. 12, 1950 A.A.S. 42 (1950) pp. 568 ff. and 578; Paul VI's encyclical letter, Ecclesiam Suam, part III Aug. 6, 1964; A.A.S. 56 (1964) pp. 637-659; Second Vatican Council's Decree on Eccumenism: A.A.S. 57 (1965) pp. 90-107.

36. Cf. John XXIII's encyclical letter, Pacem in Terris, April 11, 1963: A.A.S. 55 (1963) p. 284 and elsewhere.

Passion and Purity

2011-09-28T06:14:00.000-07:00

I have been pulling quotes from this book, Passion and Purity by Elisabeth Elliot, to a single friend today and pulling it off the shelf for the first time in a while.
For those of you who don't know who she is, Elisabeth is the famous wife of missionary Jim Elliot who was killed in the amazon river basin by the indigenous people he was called to serve.
She is a speaker and author, and to me is and always has been a seeker and finder of Truth with a capital T.
Though she is not a Catholic writer, she is a Catholic thinker as evidenced by her work.
From what I understand of her personal life, her brother has converted to the Catholic faith. From what I read that she has written, she writes the truths of the Catholic faith. Because she is revered and well known by non Catholic Christians as a very holy and faithful woman, it would cause a ruckus if she were to convert. Whether or not that is her reasoning for NOT converting is honestly none of our business. All I know is that both protestants and Catholics will LOVE her books. Kind of like a female CS Lewis... exhibiting three of the four marks of the True Church: One, Holy, Catholic... and lacking the "Apostolic." :)
This particular book is one I would give to any young woman, about dating and preparation for marriage, and the meaning of womanhood.
It makes me want to cry just knowing how much wisdom there was in here that I doubted as a single person, and knowing how to the degree that I followed its advice, I received such a blessing in my marriage. If I knew then what I know now!
My dear friend Liza gave this book to me when I was first learning what it means to allow Jesus to be Lord of ALL my life. Like most young women, I was pre-occupied with boys, and wanted nothing more than to know with certainty what my future held.
Having grown up in the world, I had absolutely no sense of myself as a woman, only shreds and remnants that modern, anti-woman feminism hadn't yet completely destroyed.
I had never really considered words like "meek" and "quiet" and "modest" in relation to my personhood, and it was very hard to peel the layers of that onion. So hard in fact, that though I loved and respected Liza very much and believed in the picture of the spirit-filled life she was painting because I saw the fruit of it in her own life, I struggled to understand and apply the things she was teaching me because they were so different and so... HARD.
Of course,. the other way was hard too. I wasn't getting anywhere, and I wasn't happy. But I wasn't weird, either, because I was doing what everyone else was doing to some degree. Now that I had this book in my hands it was like God calling me to stand apart from everyone and watch and trust.
I was afraid.
But I was intregued.
I went through three or four copies of this book. The first one I was given I shredded in a fit of anger. The second, I threw out. One day, in despair and knowing that I had worn out any possible chance of success at this "love thing," despite lots of success at finding interested men-- at least for a while--I marched over to the bookstore and picked up a new copy. And I tore through it from cover to cover.
I left for the Army determined to apply every principle I had read. I came back married. God's way works.
It was a hard marriage in the beginning, and applying the things I had learned in the book helped. God's way works.
We've been married for a long time now, and we love each other very much. Did I mention that God's way works?

So what is the radical message of this book?
It is simple: trust, develop a relationship with God, and wait.

I will never forget the day I read these words on the page:

"My heart was saying:" Lord, take away this longing, or give me that for which I long!" The Lord was answering: "I must teach you to long for something better."

The book is filled with little pieces of wisdom she has gleaned through her years of devotion to God, reading His Word , and personal experience.
For example, on the topic of what men actually want, she says:

Women are always tempted to be initiators. We like to get things done. We want to talk about situations and feelings, get it out into the open, deal with it. It appears to us that men often ignore and evade issues, sweep things under the rug, forget about them, get on with projects , business, pleasure, sports, eat a big steak, turn on the television, roll over, and go to sleep. Women respond to this tendency by insisting on confrontation, communication, showdown. If we can't dragoon our men into that, we nag, we plead, we get attention by tears, silence or withholding warmth, intimacy, and attention. we have a large bag of tricks.

CS Lewis' vision of purgatory was a place where milk was always boiling over, crockery smashing, and toast burning. The lesson assigned to men was to do something about it. The lesson assigned to women was to do nothing. That would be purgatory for most of us. Women, especially when it comes to the love life, can hardly stand to do nothing.

And yet... that is what we must do! Wait, and do nothing, maintaining holy friendships with all... and trust, keeping them at arms' length until there is a declaration of love and intent from a man.

Not only is this necessary for the purity and future health of the marriage, it is a treasure for the woman to have and hold the true meaning of womanhood not only in the single or celibate life but in the married life as well. It helps me TODAY, in my marriage, to know these truths, and when I forget them, my marriage has suffered.

What do men want from women?

This list is hers, but I have seen it over and over again through the years in everything from cosmo to psych journals.... always the same.

Femininity.
Affirmation.
Encouragement.
Tenderness.
Sensitivity.

Vulnerability.
And lastly-- mystery. that there is much in the inner workings of a woman's heart that he hasn't discovered yet.

In my own life, I have witnessed couples who have lived by these rules and seen the fruit of them. I have friends who never kissed another person until their wedding day. I have friends who remained unaffiliated and unattached until their engagement day. They have lives full of joy, even in the midst of trials and difficulties.

I have friends who have done nothing like that and claim that they are very happy with their choices. I know that I have regrets in my own choices NOT to follow her advice and that's all I can go by.

Buy this book for your daughters, no matter what your religious background.

Read it yourselves. It is a powerful testimony of the glory of womanhood fully lived, and a heart-warming relevation of the touch of the Divine Hand in the human experience.

I have never read another book which so aptly captures the beautiful experience of womanhood and the sacredness of our calling.

A mother's mission.

2011-09-27T04:59:00.000-07:00

Words from the Holy Father for us today:

The Church, in other words, must constantly rededicate herself to her mission. The three Synoptic Gospels highlight various aspects of the missionary task. The mission is built upon personal experience: "You are witnesses" (Lk 24:48); it finds expression in relationships: "Make disciples of all nations" (Mt 28:19); and it spreads a universal message: "Preach the Gospel to the whole creation" (Mk 16:15). Through the demands and constraints of the world, however, the witness is constantly obscured, the relationships are alienated and the message is relativized. If the Church, in Pope Paul VI’s words, is now struggling "to model itself on Christ's ideal", this "can only result in its acting and thinking quite differently from the world around it, which it is nevertheless striving to influence" (Ecclesiam Suam, 58). In order to accomplish her mission, she will constantly set herself apart from her surroundings, she needs in a certain sense to become unworldly or "desecularized".

I think this applies especially well to us mothers: Our three-pronged mission is so clear:

"You are witnesses" (Lk 24:48)

Every time we walk down the street and hear someone say to us: "I don't know how you do it. I couldn't." or "Wow, you have your hands full!" We are witnesses. Large families are witnesses of faith. Well-behaved, orderly, peaceful, joyful families are witnesses. Every time we decline a coffee date or a day at the pre-school or daycare for our children. We are witnesses. Every time we refuse to badmouth our husbands, every time we smile when we should scream..... we are witnesses.

"Make disciples of all nations" (Mt 28:19)

We are in the business of disciple-making. We have no greater disciples than those who come under our spiritual, material, and physical care at infancy. We have their full attention.

"Preach the Gospel to the whole creation" (Mk 16:15)

First, we are doing this by responding faithfully to our vocations. But more importantly, it is ONLY by responding faithfully to our particular calling, our particular "post" that we can preach to all creation. We are but one person-- but if each person did exactly what their job was, we would cover the whole planet. Assume command of your post. As a good soldier of Christ Jesus, defend your area, so your sisters and brothers can do their job.

The word "preach" has a particularly vocal aspect. We are called to SPEAK the Gospel-- to speak words of life. If only we understood, especially as mothers, the Kingdom-building power of the tongue.

The Holy Father says that it is only by rejecting the world's values and ideas that we can accomplish our mission effectively. What are two basic ways we can check if we are doing that?

1. Cast down your idols. What are they? Things which receive worship from you that is due God alone.

2. Look for the fruit of a life lived in the Spirit. Do you have it? (Hint Galatians 5:22-23)

The Holy Father said:

One could almost say that history comes to the aid of the Church here through the various periods of secularization, which have contributed significantly to her purification and inner reform.
Secularizing trends – whether by expropriation of Church goods, or elimination of privileges or the like – have always meant a profound liberation of the Church from forms of worldliness, for in the process she has set aside her worldly wealth and has once again completely embraced her worldly poverty.
In this the Church has shared the destiny of the tribe of Levi, which according to the Old Testament account was the only tribe in Israel with no ancestral land of its own, taking as its portion only God himself, his word and his signs. At those moments in history, the Church shared with that tribe the demands of a poverty that was open to the world, in order to be released from her material ties: and in this way her missionary activity regained credibility.
History has shown that, when the Church becomes less worldly, her missionary witness shines more brightly. Once liberated from her material and political burdens, the Church can reach out more effectively and in a truly Christian way to the whole world, she can be truly open to the world. She can live more freely her vocation to the ministry of divine worship and service of neighbour.

In other words, it is when it is most difficult to live in a manner that is "set-apart"-- when we feel most "different" and "alone" that we can make the largest impact and have the greatest effect. Remember that the path to glory comes necessarily through the path to the Cross.

Mothers, it is almost--- ALMOST --- impossible to be a Christian mother today. We are hemmed in on all sides, surrounded. Rejoice! It is a period of great grace and great growth in the body of Christ.

How to start reading the Bible to your children.

2011-09-22T11:11:00.000-07:00

This is a simplified list of Bible stories to read to your children each year. It is by no means complete, but a great resource to help you read to them and become familiar with Bible passages revolving around the majority of core topics the Bible covers.
Charlotte Mason advocated reading to the children in the King James Version because of its' poetic quality. For that reason, some Catholics may enjoy reading to their children in the Douay-Rheims Version, however in our home we prefer the Revised Standard Version, Catholic Edition.
It is also worth noting that you may want to consider passing over the parts of your reading that you consider too violent or challenging for children to accept or understand. I try not to skip parts but to use oversimplified, but true, explanations. Some children, however, might be sensitive to some of the subject matter in the Bible, and require special attention in that department.
In our house, we do lots of work with the Bible each day, from memory work to praying the liturgy of the hours three times a day to studying the daily mass readings. Because of that, I don't have a lot of time to just READ the Bible, but I noticed I needed to when one day my husband mentioned that they didn't know who Abraham was, even though they could tell you play by play what happens in the Mass and why. I couldn't believe I had failed at this epically important job, and set to work reading a short bible story/passage each day at bedtime, just to reinforce the passages they were hearing at other times. I also use this time to get them to do narration: re-telling me the story in their own words as they heard it.
Use this list however your family wants! It has been tremendously helpful to me, and I'm sure will be to you also. Happy Bible reading!

STORIES FROM THE OLD TESTAMENT

In the Beginning--Genesis 1:1-31
Garden of Eden—Genesis 2:1-10; 15-25
The Serpent—Genesis 3:1-24
Cain and Abel—Genesis 4:1-16
Seth—Genesis 4:25-26; 5:1-8; opt: 5: 9-32
Noah—Genesis 6:5-22
Ark and Animals—Genesis 7:1-16
The Flood—Genesis 7:17-24; 8:1-5
The Raven and the Dove—Gen. 8:6-22
God’s Promise—Gen. 9:1-17
The Sons of Noah—Gen. 9:18-29
The Tower of Babel—Gen. 11:1-9
Abram—Gen. 12:1-9
Journey to Egypt—Gen. 12:10-20
Abram and Lot—Gen. 13:1-18
Lot is Captured in War—Gen. 14:11-16
Melchizedek—Gen. 14:17-24
Promise to Abram—Gen. 15:1-18
Sarai and Hagar—Gen. 16:1-16
Covenant—Gen. 17:1-14
New Names—Gen. 17:15-27
Three Holy Men—Gen. 18:1-15
(opt.) Sodom, Gomorrah—Gen. 18:16-33
Pillar of Salt—Gen. 19:1-7; 9-29
The Old Mother—Gen. 21:1-21
Abraham’s Test—Gen. 22:1-13
(opt.) The Death of Sarah—Gen. 23:1-20
The Servant’s Task—Gen. 24:1-9
Watering the Camels—Gen. 24:10-28
Rebecca’s Family—Gen. 24:29-51
Rebecca’s Journey—Gen. 24:52-67
(opt.) Death of Abraham—Gen. 25:1-11
Birthright for Pottage—Gen. 25:19-34
(opt.) Isaac—Gen. 26:1-6; 12-14; 23-25
The Stolen Blessing—Gen. 27:1-29
Esau—Gen. 27:30-46
(opt.) Jacob’s Ladder—Gen. 28:1-5; 10-22
Rachel at the Well—Gen. 29:1-14
The Other Sister—Gen. 29:15-35
More Wives—Gen. 30:1-13; 17-21
Rachel’s Baby—Gen. 30:22-32, 43
Jacob Departs—Gen. 31:1-7; 14-21
The Pursuit—Gen. 31:22-26; 30-35
The Brothers—Gen. 32:3, 6-7, 11; 33:1-12
An Altar—Gen. 35:1-7, 10-15
Deaths in the Family—Gen. 35:16-20; 23-29
Coat of Many Colors—Gen. 37:1-36
Joseph in Egypt—Gen. 39:1-9, 13-23
Interpreter of Dreams—Gen.-40:1-23
Pharaoh’s Dreams—Gen. 41:1-13
Joseph’s Interpretation—G. 41:14-16; 25-45
A Ruler in Egypt—Gen. 41:46-57
Famine—Gen. 42:1-20
Famine, cont.—Gen. 42:21-38
Brothers Return to Egypt—Gen. 43:1-14
Return, cont.—Gen. 43:15-34
The Silver Cup—Gen. 44:1-34
The Lost Brother—Gen. 45:1-28
Moving to Egypt—Gen. 46:1-7; 28-34
Land of Goshen—Gen. 47:1-13; 20-31
Joseph’s Sons—Gen. 48:1-6; 8-22
Farewell—Gen. 49:1-2, 28-33; 50:1-9,12-13
Joseph’s End—Gen. 50:14-26
No More Sons—Exo. 1:1-22
Baby Moses—Exo. 2:1-10
Moses Flees Egypt—Exo. 2:11-25
Burning Bush—Exo. 3:1-22
Moses and the Lord Speak—Exo. 4:1-17
Moses Leaves Midian—Exo. 4:18-23; 27-31
Let My People Go—Exo. 5:1-23
Jehovah—Exo. 6:1-13
River of Blood—Exo. 7:1-25
Frogs, Lice and Flies—Exo. 8:1-32
Dead Cattle and Boils—Exo. 9:1-21
Hail and Fire—Exo. 9:22-35
Locusts—Exo. 10:1-20
Darkness—Exo. 10:21-29
The First Passover—Exo. 12:3-15, 21-28
Leaving—Exo. 12:29-42, 50-51; 13:21-22
Parting the Red Sea—Exo. 14:5-31
Manna—Exo. 16:1-31, 35
(opt.) Jethro—Exo. 18:1-27
Ten Commandments—Exo. 20:1-17
Stone Tablets—Exo. 24:12-18; 31:18
A Golden Calf—Exo. 32:1-7; 15-20; 26-35
New Tablets—Exo. 34:1-6; 10; 27-35
The Journey—Numbers 10:11-13; 33-36
(opt.) Miriam’s Murmuring—Num. 12:1-16
Water from a Rock—Num. 20:1-18
(opt.) A Talking Donkey—Num. 22:1-38
Joshua—Num. 27:12-23
Love the Lord—Deuteronomy 6:1-7; 17-25
Good Courage—Deut. 31:1-3; 6-8;14-15; 23
Moses Dies—Deut. 34:1-12
Joshua Leads Israel—Joshua 1:1-9
Spies in Jericho—Joshua 2:1-24
Crossing Jordan—Jsh 3:7,14-17;4:4-11;14-18

Fall of Jericho—Joshua 6:12-27
Be Courageous—Joshua 23:1-11; 24:29
Gideon—Judges 6:1-3; 6-16; 22-31; 36-40
The Small Army—Judges 7:1-8; 13-22
Lord Shall Rule—Judges 8:22-23; 32-35
Samson is Born—Judges 13:1-7; 24
Samson and Delilah—Judges 16: 1-31
Ruth Comes to Bethlehem—Ruth 1: 1-22
The Gleaner—Ruth 2:1-23
Ruth and Boaz—Ruth 3:1-18
Ruth Marries—Ruth 4:1-17
Hannah’s Son—Samuel 1:1-2; 7-28
Samuel Serves—Samuel 2:18-21, 26.
Lord Calls Samuel—Samuel 3:1-14
Samuel’s Vision—Samuel 3:15-21
Make Us a King—Samuel 8:1-10; 18-22
Saul—Samuel 9:1-8; 10-14
The Seer—Samuel 9:15-19; 25-27
King Saul—Sam 10:1-2; 6-7; 9-17; 24-27;
11:15
Jonathan—Samuel 14:1; 6-20; 23
Honey—Samuel 14: 24-30; 36-39;43-45
Kingdom Torn—Sam. 15:10-11; 24-31; 34-35
Samuel Anoints David—Samuel 16:1-13
The Harp Player—Samuel 16:14-23
Goliath—Samuel 17:1-11
David—Samuel 17:12-31
David and Goliath—Samuel 17:32-58
Best Buds—Samuel 18:1-16
David’s Flight—Samuel 19:1-10
The Signal—Samuel 20:16-42
David’s Army—Samuel 22:1-2; 23:1-5
(opt) Saul Chases David—Samuel 23:13-29
Meeting in a Cave—Samuel 24:1-12; 16-22
The End of Saul—Samuel 31:1-13
King David—2 Samuel 2:1-4; 5:1-4; 9-12
Bathsheba—2 Samuel 11:1-17; 26-27
David’s Lesson and the Birth of Solomon—2
Samuel 12:1-24
Solomon Becomes King—Kings 1:1, 5,
10-18;20-37
David Dies—Kings 2:1-4;10-12
The Gift of Wisdom—Kings 3:1-15
The Judgment—Kings 3:16-28
Building the Temple—Kings 5:1-7; 17-18;
6:1-2; 11-14; 37-38
Ark and the Temple—Kings 8:1; 3-6; 9-13
The Queen of Sheba—Kings 10:1-10, 13
Solomon’s Downfall—Kings 11:4, 6, 9-13
Jeroboam—Kings 11:26-31, 34-40, 42-43
Elijah—Kings 17 (all)
The Challenge—Kings 18:1-9; 13-46
Still Small Voice—Kings 19
The Vineyard—Kings 21
Fire from Heaven—2 Kings 1
Elijah is Translated—2 Kings 2
A Pot of Oil—2 Kings 4:1-7
Seven Sneezes—2 Kings 4:8-37
Naaman, the Syrian—2 Kings 5
(opt.) Taken Captive—2 Kings 17:6-23
Hezekiah—2 Kings 18:1-8; 19:15-19; 32-36
Longer Life—2 Kings 20:1-7
Captivity is Prophesied—2 Kings 20:14-21
(opt.) Book of Law—2 Kings 22
Return to Righteousness—2 Kings 23:1-4; 14; 21-27
Nebuchadnezzar—2 Kings 24:10-20
Jerusalem Destroyed—2 Kings 25:8-21
(opt.) King Cyrus—Ezra 1
(opt.) Rejoicing—Ezra 3
Darius—Ezra 6:14-22
The Queen’s Refusal—Esther 1
A New Queen—Esther 2
The Decree—Esther 3
Brave Esther—Esther 4
The Gallows—Esther 5
Haman’s Shame—Esther 6
Haman’s Plot—Esther 7
Mordecai—Esther 8
Job—Job 1
Illness—Job 2:10
Job’s Blessings—Job 42:1-6; 10-17
The Lord is my Shepherd—Psalm 23
Make a Joyful Noise—Psalm 100
A Quiver Full—Psalm 127
Some Proverbs: 3:5-6; 3:13; 15:1;17:17; 18:24; 22:6; 23:7; 30:5
(opt.) A Virtuous Woman Proverbs 31:10-31
There is a Season—Ecclesiastes 3:1-8
(opt.) Messiah is Foretold—Isaiah 9:6-7
Daniel’s Food—Daniel 1:1-21
Nebuchadnezzar’s Dream—Daniel 2:1,
16-20,24-30, 46-49
Into a Furnace—Daniel 3:4-6,8-14, 16-30
Daniel in the Den of Lions—Daniel 6
Jonah and the Whale—Jonah Chapters 1-3
Tithing—Malachi 3:8-12

STORIES FROM THE NEW TESTAMENT

The Gospels (Compiled by Penny Gardner)

Zach & Elisabeth have a Baby--Luke 1:5-25
Angel Visits Mary--Luke 1:26-38
Angel Visits Joseph--Matt1:18-24
Mary and Elisabeth--Luke 1:39-56
Birth of John the Baptist--Luke 1:57-66
Birth of Jesus--Luke 2:1-12
Baby Jesus in the Temple--Luke 2:22-40
The Wise Men--Matthew 2:1-12
Journey to Egypt--Matthew 2:13-23
Boy Jesus Visits the Temple--Luke 2:41-52
John's Ministry--Matt. 3:1-17
Jesus is Tempted--Matt. 4:1-11
(opt.)John’s Men Follow Jesus--John 1:35-51
Marriage at Cana--John 2:1-12
The First Passover--John 2:13-25
Nicodemus--John 3:1-13 (or to 21)
The Ministry--John 3:22-36
John the Baptist Goes to Prison
Matt. 14:1-12
Woman at the Well--John 4:1-42
Jesus' Mission Continues
John 4:43-54
Capernaum--Luke 4:16-44
The Fishermen--Mark 1:16-20
The Calling of Peter--Luke 5:1-11
Leper is Healed--Luke 5:12-16
The Twelve--Luke 6:12-16; 9:1-11
Sermon on the Mount--Matt. 5:1-48
(opt.) Sermon on Mount, cont.--Matt. 6:1-34
(opt.) Prayer--Matt. 7:7-23
Building a House--Matt. 7:24-29
The Centurion's Servant--Luke 7:1-10
The Widow's Son--Luke 7:11-17
Healings--Mark 1:29-34
Peace be Still--Matt. 8:18-27
The Swine--Matt. 8:28-34
Miracles in Capernaum--Matt. 9:1-17
Daughter of Jarius--Matt. 9:18-26
More Miracles in Capernaum--Matt. 9:27-35
(opt.) The Second Passover--John 5:1-47
The Sabbath Day--Matt. 12:1-21
(opt.) Pharisees & a Sign--Matt. 12:38-50
Parable of the Sower--Luke 8:4-15
Parable of the Candle--Luke 8:16-18
Parable of the Tares--Matt. 13:24-30; 36-43
Parable of the Mustard Seed--Matt. 13:31-33
(opt.) Parable of the Treasure--Matt. 13:44-52
Carpenter’s Son--Matt. 13:53-58
Feeding the Five Thousand--Matt. 14:13-21
Walking on Water--Matt. 14:22-33
More Healings--Matt. 15:21-31
Feeding the Four Thousand--Matt. 15:32-39
(opt.) Pharisees--Matt. 16:1-12
Blind Man Sees--Mark 8:22-26
Peter's Testimony--Mark 8:27-38
Transfiguration--Mark 9:2-13
The Child with Evil Spirits--Mark 9:14-32
Greatest in the Kingdom--Mark 9:33-37
(opt.) Forgiving--Mark 9:38-50
Parable of the Lost Sheep--Matt. 18:12-14
(opt.) The Unmerciful Servant--Matt. 18:23-35
Feast of the Tabernacle--John 7:2-9
Samaria--Luke 9:51-56
(opt.) The Seventy--Luke 10:1-20
The Good Samaritan--Luke 10:25-37
Martha & Mary--Luke 10:38-42
Healing on the Sabbath--Luke 13:10-17
Parable of the Unjust Steward--Luke 16:1-8
Parable of the Rich Man--Luke 16:19-31
Ten Lepers--Luke 17:11-19
(opt.) The Adulterous Woman--John 8:1-11
(opt.) Blind Man Healed--John 9:1-41
Parable of the Good Shepherd--John 10:1-18
Little Children--Matt. 19:13-15
The Rich Young Ruler--Matt. 19:16-26
The Laborers in Vineyard--Matt. 20:1-16
Feast of Dedication--John 10:22-39
Lazarus--John 11:1-46
Two Blind Men--Matt. 20:30-34
Zacchaeus--Luke 19:1-10
Parable of Pounds—Luke 19:11-27
Moneychangers--Matt. 21:12-16
The Fig-Tree--Matt. 21:17-22
Authority Challenged--Mat 21:23-27
Parable of Two Sons--Matt 21:28-32
The Wicked Husbandmen--Matt. 21:33-46
Tribute to Caesar--Matt. 22:15-22
Great Commandment--Matt. 22:34-46
Widow's Mite--Mark 12:41-44
(Opt.) Signs of Second Coming--Matt. 24:1-51
Parable of Ten Virgins--Matt. 25:1-13
Parable of Talents--Matt. 25:14-30
Parable of Sheep & Goats--Matt. 25:31-46
Precious Ointment--Matt. 26:1-13
Eve of the Passover--Matt. 26:14-25
The Last Supper--Matt. 26:26-29
Washing the Disciples' Feet--John 13:2-17
(opt.) Comfort--John 14:1-31
Love One Another--John 15:1-17
Jesus Prays--John 17:1-4 (opt. 5-26)
Gethsemane--Matt. 26:30-46

Betrayal--Matt. 26:47-75
The Trial--Luke 22:63-71; 23:1-25
The Crucifixion--Matt. 27:27-50
The Burial--Matt. 27:54-66
Resurrection--Matt 28:1-15
Jesus Appears to Disciples--Luke 24:22-49
Doubting Thomas--John 20:24-31
Peter--John 21:1-25
Disciples Carry the Word--Mark 16:14-20

Acts - 2 Corinthians (Compiled by Tessa Hauglid)

Jesus’ Ascension into Heaven--Acts 1:1-11
A New Apostle--Acts 1:21-26
Day of Pentecost--Acts 2:1-8, 12-21
Peter Testifies of Christ
Acts 2:22-24, 38-47
Peter Heals Lame Man--Acts 3:1-9
Living the Law of Consecration--Acts 4:31-35
Lie and Die (optional) Acts 5:1-11
Arrested & Delivered--Acts 5:12, 16-32, 41-42
Transfiguration of Stephen--Acts 6:8-10, 12-15
Martyrdom: Stephen--Acts 7:51-60
Buying Priesthood Power (opt.) Acts 8:13-24
Philip and the Ethiopian Eunuch--Acts 8:26-35
Ethiopian Eunuch is Baptized--Acts 8:36-39
Jesus Appears to Saul--Acts 9:1-9
Ananias Restores Saul's Sight--Acts 9:10-18
Aeneas and Dorcas--Acts 9:32-42
Angel Appears to Cornelius--Acts 10:1-8
Gospel to the Gentiles--Acts 10:9, 11-23
Peter Meets Cornelius--Acts 10:24-33
Peter Teaches Cornelius--Acts 10:34-48
Believers Are Called Christians--Acts 11:19-26
Martyrdom of James and Freeing of Peter from Prison--Acts 12:1-11
Paul in Macedonia and Lydia--Acts 16:9-15
Paul and Silass Jailer Converts--Acts 16:16-34
Paul Preaches at Mars Hill--Acts 17:16-33
Paul Teaches Gentiles--Act 18:1-11
Holy Ghost Given--Acts 18:24-28; 19:1-6
Sleeping in Church Deadly--Acts 20-7-12
Paul Leaves the Ephesians--Acts 20:17-38
Paul Arrested--Acts 21:8-14, 26-36
Paul’s Conversion(opt.) Acts 21:37-40; 22:1-21
Paul Declares Roman Citizenry--Acts 22:22-30
Paul Sees the Lord in Vision--Acts 23:1-11
Forty Men Plot to Kill Paul--Acts 23:12-35
Paul Defends Self--Acts 24:10-27
Appeal to Caesar--Acts 25:1-4, 6-12, 22-27
Paul Testifies to King Agrippa--Acts 26:1-23
Agrippa Almost Converted--Acts 26:24-32
Paul's Perilous Journey--Acts 27:1-2, 9-11, 18-26, 40-44
Paul--Acts 28:1-11, 16, 23-24, 30-31
Paul's Letter--Romans 1:1, 7-12, 16-18, 29-32
God Renders to Every Man--Rom. 2:1-2, 6-11
Abraham's Faith--Romans 4:1-3, 13, 18-25
Justification thru Blood of Christ--Rom. 5:1-11
Baptism Like Death and Resurrection of Christ--Romans 6:3-11, 22-23
Life and Peace--Romans 8:1-6
Sons of God Have Hope--Romans 8:14-17, 24-28, 35-39
The End of the Law--Romans 10:1-6, 8-13, 17
Live as Saints--Romans 12:1-21
Love Fulfills Law--Romans 13:8-12
Avoid Judging One Another--Romans 14:1-19
Paul's Letter to Corinthians--1 Cor. 1:1-4, 10, 17-19, 23-24, 27, 30-31
The Spirit Reveals All Things--1 Cor. 2:1-16
Ye Are the Temple of God--1 Cor. 3:10-21, 23
The Lords Supper--1 Cor. 11:20
Gifts of the Spirit--1 Cor. 12:1, 3-12
Church Members--1 Cor. 12:13-31
Charity Never Faileth--1 Cor. 13:1-13
Paul's Testimony of Christ and Baptism for
Dead--1 Cor. 15:3-24, 29
Degrees of Glory and Resurrection--1 Cor. 15:40-41, 51-58
Paul's Second Letter to the Corinthians--2 Cor. 1:1-5, 21-24
Gospel Surpasses Law of Moses--2 Cor. 3:2-6, 12-18
We Walk by Faith--2 Cor. 5:7-10, 17
Believers Not Yoked (opt.) 2 Cor 6:14-18
God Loveth Cheerful Giver--2 Cor. 8:9; 9:6-11
Paul Glories in His Infirmities for Christ--2 Cor. 11:23-28; 12:5-10; 13:11-14

Additional Readings

Fruit of the Spirit--Gal. 5:22-26
Sowing and Reaping--Gal. 6:6-10
By Grace Through Faith--Eph. 2:1-10
Our Chief Cornerstone--Eph. 2:19-22
The Armor of God--Eph.6:10-20
The Coming of the Lord--1 Thess. 4:13-5:11
The Last Days--2 Tim. 3:1-9
God is Love--1 John 4:7-21
A Voice as a Trumpet--Rev.1:9-19
The New Jerusalem--Rev.21:1-7
The River of Life--Rev.22:1-5

Thanks to Penny Gardner, a Charlotte Mason method home educator, for putting this list together. You can check out her website to learn more about having her come to your area to teach a Charlotte Mason seminar.

Mama Mondays- Pacing your homeschoolers

2011-09-19T11:26:00.000-07:00

I've been praying about how to pace my children so that they both learn from and enjoy school.
I want to push them, but I am a firm believer that you need to also give them space to grow. I see every morning how my children need both a hefty push to get past the "hard stuff" and move into victory in every department, and see those in between the poor effects of my pushing at the wrong moments or of me imposing my will on them when I'm not doing so out of charity for their upbringing but for selfish reasons, etc.
It is a very hard thing to balance, but balance we must, lest we do all the right things but lose their hearts in the process.
Charlotte Mason's wisdom in this department has been so beneficial for me, as I can see how implementing her ideas with regards to small children have been so helpful. While she was NEVER a softie who believed in kids running the world, she was still wise enough to know that there were benefits in MODERATION and in allowing Children the freedom to BE children at times. I take from her that I should both strive for order and structure and allow for unstructured play in which they can feel out their roles and responsiblities, and I think this is a healthy attitude.

"The busy mother says she has no leisure... and the child will run wild and get into bad habits; but we must not make a fetish of habit; education is a life as well as a discipline. Health, strength, and agility, bright eyes, and alert movements, come of a free life, out-of-doors, if it may be, and as for habits, there is no habit or power so useful to man or woman as that of personal initiative. The resourcefulness which will enable a family of children to invent their own games and occupations through the lenght of a summer's day is worht more in after life than a good deal of knowledge about cubes adn hexagons, and this comes, not of continual intervetnion on the mother's part, but of much masterly inactivity."

She also said something that I really appreciate, which is that we don't need to be setting up specific times for socializing between our younger kids and children their age. Wise words indeed, as experience has shown me. I've found that setting up playdates etc just causes problems later, whereas a natural mixture of people of all ages is WAY more efficient in teaching kids how to interact with others.

'...the mixed society of elders, jrs., and equals, which we get in a family..." gives the right mix of rest and individual development. Be careful not to supplement nature so much that we supplant her and 'deprive her of the space and time to do her own work..."

She also said that a mother's chief responsibility for the first six years is to secure for her children "Quiet growing time--and free growing time--the freedom of real play (not lessons that look like play) and of ordering one's own life. Habit training, lots of time observing things out of doors, and short, realistic lessons in the things of life (I take from that that five minutes in a REAL kitchen with mom is superior to thirty minutes baking a plastic casserole in a plastic oven just their size.)
All of these ideas have helped me so much to find the right balance between the academic requirements of the CLAA and the tendency kids have to just NOT like working. By implementing the CLAA's Benedictine motto of "Ora et Labora" (work and pray) and setting up a strict, no- fooling around schedule that really puts work and prayer before play and leisure, I find that our "free" time becomes more meaningful and rewarding... even mine!
At the same time, Keeping a firm eye on Charlotte Mason's idea to respect the human dignity of each child and pay attention to their PERSONhood (which she probably got from her profound devotion to God's Word, btw... Catholics have taught that since the beginning) has really helped me to be less anxious about whether or not I was pushing too hard or not enough at certain times.
In scheduling my PreK and K together I realized last month that I wasn't doing that enough... so this weekend I spent a good deal of time re-doing the schedule to make sure they each had "alone time" studying one on one with me without the distractions of the other children about. They didn't make tremendous improvements and start pushing through their lessons right away, but the quality of their work and the demonstration of their understanding of it has been far superior.
And like St Josemaria, who said not to force children to say the rosary but rather to persist in saying it faithfully and requiring them to play QUIETLY beside you while you pray until they participate, I think this is the type of thing that really helps a child-- giving them enough freedom to work up their heartfelt INTEREST in what you are doing, vs. imposing your will upon them without regard for their interests/ideas.
I believe I once read that William Michael did something similar with his kids--he schedules a lengthy block of time for each subject and then if a child is having a hard time working he says: "go outside, come back when you are ready to work." They do. A father I admire very much tells his children the same thing during family worship. "Come back when you are ready to worship God." They do.
Another idea she advocates is waiting until fourth grade to begin official grammar lessons. Classical students will start earlier, of course, but I can see what wisdom there is in giving kids the chance to BE kids, too. My five year old girl is FAR more ready to work than my almost-four year old boy. She does this on her own-- if I allow her free time she will take out a coloring book and meticulously paste stickers and write letters around it. I have as of yet never seen my son do anything like that of his own accord, which says to me that he is not ready to do a lot of "official" anything.
Whereas she may be ready to start Grammar by the time she is eight or so, my son may not be ready til he is nine. The delicate balance between pushing him and allowing him wiggle room is a lot easier with the Charlotte Mason ideas we implement, such as giving him unstructured playtime out of doors for short spurts, stopping his lessons while he is still "interested," and before he shows signs of being bored, and things like that.
I honestly don't know how William Michael would feel about our inclusion of some fundamental CM ideas in our curriculum. I have a hard time imagining a young Plato walking around outside sketching trees. And yet....
I see in our homeschool how needed and beneficial these breaks in the day are.... how invigorated and ready to work my kids come back from them, and how much learning goes on. No, they aren't learning ""wisdom" when they sketch a squirrel... but they are seeing first hand God's creation, and that with delight! I am certain that this in turn produces a wonder and awe at God's creation that both humbles and excites.... motivating them to know the One who made all these wonderful things.
This past month has been amazing, and the children have been learning and growing so much. I also love that it's not just in observable "academic" areas but that their progress has been really amazing in other areas-- like in habit training, and in their attention spans, and love for one another.
It takes a REALLY long time to implement a new habit and to get it going. If this progress is only going to continue, then I am really excited.... I am so thankful for the help God has given our family along the way in developing a vision, an identity, and a plan. I look forward to seeing more and more fruit!
How is everyone's first steps back to school going??

Saints on Saturdays-Saint Teresa of Avila

2011-09-17T16:24:00.000-07:00

"Nor is it in any way good for a person to complain if he sees his Order in some decline; rather he should strive to be the kind of rock on which the edifice may again be raised."

--St Teresa of Avila, OCD.
Book of the Foundations.

Now replace the word "Order" in the above quotation with any of the following words, and you will see the great wisdom of this wonderful Carmelite Saint.

Marriage
Family
Workplace
Parish
School
Association
St Teresa of Jesus, pray for us.

Freaky Fridays- the 9.11/ Abortion/Hollywood Connection.

2011-09-16T18:54:00.000-07:00

I'm not a "the government did it" 9/11 conspiracy theorist. I DO think there is far more to the story of what happened on that fateful September day, but I'm not sure that I will ever fully understand it and I'm only half trying.

I think to some degree, 9/11 was a mystical event in that it ushered in a new age in the world.... drawing us closer to a global, one -world government and simultaneously drawing pride and fear and woundedness from Americans, none of whom -- or few of whom-- seem to have picked up on the fact that for the first time ever, Americans were being FORCED into a situation where they were literally mourning and covered in ashes. Thousands of us. On a spiritual plane, that has to mean something.

The other day a Facebook friend posted this video, regarding the uncanny "foreknowledge" many Hollywood films exhibited about 9/11. We've all seen the bizarre Simpsons episode. This was a compilation of many of those same head scratchers, from lots of different movies. The purpose of this video was to enlighten people about the questions surrounding 9.11 and also about the Illuminati. (To be clear, neither of which I know anything about or believe anything in particular about... I just note that it s a popular belief system.)

You see, most people want a scapegoat. I was as disturbed by the terror attacks as I was by the response of Americans here in my military hometown dancing in the street at the news of Bin Ladin's death. I was as upset by our government's response (tightening security and acting like a psycho ex-boyfriend) as I was by Imams who were preaching the "good news" of the terror attacks. For a while, it was nice to be able to place blame.... Terrorism is because of Islam. Celebrity culture is because of drugs and alcohol. Government corruption is because of money. Right?

9/11 was a wake up call, that I know, and unfortunately, I do NOT believe the world is better for what changes we have implemented. I believe that there is less security, less safety, less dignity, less freedom and life.... and that it is getting worse by the minute.

I don't blame my government, although I'm sure that some people in my government had something to do with it. I don't blame Al Qaeda, although I'm sure that some people in Al Qaeda had something to do with it. I don't blame aliens, or hollywood, or anything, or anyone, really. Just Satan, who the Bible calls the god of this world, and who has clearly been using some unsavory characters to plan, plot, and propogate violence and fear and confusion, etc. We need to be good and frustrated as a global community for Antichrist to come on the scene (and no, he's not Obama.)

In the same vein, I noticed lately that some of our most vocal and adamant Pro-Life priests are being taken out, one by one. First Fr Tom Euteneuer, then Fr Corapi, and now Fr. Pavone. Many Catholics felt disheartened or let down by the realization that their leaders had failed them. Call me weird, but I was motivated..... hello??!! This is IT. THIS is the warfare of the saints. There isn't one pope, or one Bishop, not ten priests or twenty laypeople that you can BLAME for what's wrong in the Church. Our job isn't to be overwhelmed by the evident evil and accuse persons and pit ourselves in rage against them.... our job is to pray, and wage warfare, and declare the advance of the Kingdom of Heaven over the kingdom of darkness.

Whatever the subject... 9/11, illuminati/freemasonry, the issues in the Church, the issues in hollywood, celebrity alter egos, rock and roll, new age, globalism, greedy corporations, "un"natural natural disasters, weather control, religious wars, out of control governments, pornography, countries who kill their young.... it's all there, it's all connected, like giant pieces to the puzzle of our lives. Why be let down when Satan manifests his works? Be grateful, and be somber-- for the Gospel of Life and Salvation is true and Jesus Christ is coming again. Quite frankly, it gives me a lot of peace and de-mystifies the whole blame-game for me each and every time a new "outrageous" thing happens that sets the American emotion machine into action.

So with that in mind, enjoy this little documentary I found on demonic posession. Because if the people who manifest evil around this world are indeed as evil as they appear.... it certainly isn't coming from no where. Blame the right person. Blame the devil, and remember that your battle is not against flesh and blood but against the wickedness in the spiritual realm.