Catholic Caucus: Daily Mass Readings, 09-11-14

USCCB.org/RNAB ^ | 09-11-14 | Revised New American Bible

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27. But I say to you which hear, Love your enemies, do good to them which hate you,
28. Bless them that curse you, and pray for them which despitefully use you.
29. And to him that smites you on the one cheek offer also the other; and him that takes away your cloak forbid not to take your coat also.
30. Give to every man that asks of you; and of him that takes away your goods ask them not again.
31. And as you would that men should do to you, do you also to them likewise.

THEOPHYL; Having spoken above of what they might suffer from their enemies, He now points out how they ought to conduct themselves towards their enemies' saying, But I say to you who hear.

AMBROSE; Having proceeded in the enumeration of many heavenly actions, He not unwisely comes to this place last, that He might teach the people confirmed by the divine miracles to march onward in the footsteps of virtue beyond the path of the law. Lastly, among the three greatest, (hope, faith, and charity,) the greatest is charity, which is commanded in these words, Love your enemies.

BASIL; It is indeed the part of an enemy to injure and be treacherous. Every one then who does harm in any way to any one is called his enemy.

CYRIL; But this way of life was well adapted to the holy teachers who were about to preach throughout the earth the word of salvation, and if it had been their will to take vengeance upon their persecutors, had failed to call them to the knowledge of salvation.

CHRYS. But He says not, Do not hate, but love; nor did He merely command to love, but also to do good, as it follows, Do good to them which hate you.

BASIL; But because mans consists of body and soul, to the soul indeed we shall do this good, by reproving and admonishing such men, and leading them by the hand to conversion; but to the body, by profiting them in the necessaries of life.

It follows, Bless them that curse you.

CHRYS For they who pierce their own souls deserve tears and weeping, not curses. For nothing is more hateful than a cursing heart, or more foul than a tongue which utters curses. O man, spit not forth the poison of asps, nor be turned into a beast. Your mouth was given you not to bite with, but to heal the wounds of others. But he commands us to count our enemies in the ram: of our friends, not only in a general way, but as our particular friends for whom we are accustomed to pray; as it follows, Pray for them which persecute you. But many on the contrary falling down, and striking their faces upon the ground, and stretching forth their hands, pray God not for their sins, but against their enemies, which is nothing else but piercing their own selves. When you pray to Him that He would hear you cursing your enemies, who has forbidden you to pray against your enemies, how is it possible for you to be heard, since you art calling Him to hear you by striking an enemy in the king's presence, not with the hand indeed, but with your words. What are you doing, O man? you stand to obtain pardon of your sins, and you fill your mouth with bitterness. It is a time of forgiveness, prayer, and mourning, not of rage.

THEOPHYL; But the question is fairly raised, how it is that in the prophets are to be found many curses against their enemies. Upon which we must observe, that the prophets in the imprecations they uttered foretold the future, and that not with the feelings of one who wishes, but in the spirit of one who foresees.

CYRIL; Now the old law commanded us not to injure one another; or if we are first injured, not to extend our wrath beyond the measure of the injurer, but the fulfilling of the law is in Christ and in His commands. Hence it follows, And to him that smite you on the one cheek, offer also the other.

CHRYS. For physicians also, when they are attacked by madmen, have then most compassion on them, and exert themselves to restore them. Have you also a like consideration towards your persecutors; for it is they who are under the greatest infirmity. And let us not cease until they have exhausted all their bitterness, they will then overpower you with thanks, and God Himself will give you a crown, because you have delivered your brother from the worst disease.

BASIL; But we almost all of us offend against this command, and especially in the powerful and rulers, not only if they have suffered insult, but if respect is not paid them, accounting all those their enemies who treat them with less consideration than they think they deserve. But it is a great dishonor in a prince to be ready to take revenge. For how shall he teach another, to return to no man evil for evil, if he is eager to retaliate on him who ho injures him.

CYRIL; But the Lord would moreover have us to be despisers of property. As it follows, And him that takes away your cloak, forbid not to take your coat also. For this is the soul's virtue, which is altogether alien from feeling the pleasure of wealth. For it becomes him who is merciful even to forget his misfortunes, that we may confer the same benefits upon our persecutors, whereby we assist our dear friends.

CHRYS Now He said not, Bear humbly the rule of your persecutor, but, Go on wisely, and prepare yourself to suffer what he desires you to do; overcoming his insolence by your great prudence, that he may depart with shame at your excellent endurance.

But some one will say, How can this be? When you have seen God made man, and suffering so many things for you, do you still ask and doubt how it is possible to pardon the iniquities of your fellow servants? Who has suffered what your God has, when He was bound, scourged, enduring to be spat upon, suffering death? Here it follows, But to every one who seeks, give.

AUG. He says not, To him that seeks give all things, but give what you justly and honestly can, that is, what as far as man can know or believe, neither hurts you, nor another: and if you have justly refused any one, the justice must be declared to him, (so as not to send him away empty,) sometimes you will confer even a greater boon when you have corrected him who seeks what he ought not.

CHRYS. Herein however we do not lightly err, when not only we give not to those who ho seek, but also blame them? Why (you say) does he not work, why is the idle man fed? Tell me, cost you then possess by labor? but still if you work, do you work for this, that you should blame another? For a single loaf and coat cost you call a man covetous? You give nothing, make then no reproaches. Why do you neither take pity yourself, and dissuades those who would? If we spend upon all indifferently, we shall always have compassion: for because Abraham entertains all, he also entertains angels. For if a man is a homicide and a robber, does he not, think you, deserve to have bread? Let us not then be severe censors of others, lest we too be strictly judged.

It follows, And of him that takes away your goods ask them not again.

CHRYS. Every thing we have we receive from God. But when we speak of "mine and shine," they are only bare words. For if you assert a house to be yours, you have uttered an expression which wants the substance of reality. For both the air, the soil, and the moisture, are the Creator's. You again are he who has built the house; but although the use is shine, it is doubtful, not only because of death, but also on account of the issues of things. Your soul is not your own possession, and will be reckoned to you in like manner as all your goods. God wishes those things to be yours which are entrusted to you for your brethren, and they will be shine if you have dispensed them for others. But if you have spent richly upon yourself what things are yours, they are now become another's. But through a wicked desire of wealth men strive together in a state contrary to Christ's words, And of him that takes away your goods, ask them not again.

AUG. He says this of garments, houses, farms, beasts of burdens, and generally of all property. But a Christian ought not to possess a slave as he does a horse or money. If a slave is more honorably governed by you than by him who desires to take him from you, I know not whether any one would dare to say, that he ought to be despised, as a garment.

CHRYS. Now we have a natural law implanted in us, by which we distinguish between what is virtue, and what is vice. Hence it follows, And as you would that men should do to you, do you also to them. He does not say, Whatever you would not that men should do to you, do not you. For since there are two ways which lead to virtue, namely abstaining from evil, and doing good, he names one, signifying by it the other also. And if indeed He had said, That you may be men, love the beasts, the command would be a difficult one. But if they are commanded to love men, which is a natural admonition, wherein lies the difficulty, since even the wolves and lions observe it, whom a natural relation compels to love one another. It is manifest then that Christ has ordained nothing surpassing our nature, but what He had long before implanted in our conscience, so that your own will is the law to you. And if you will have good done to you, you must do good to others; if you will that another should show mercy to you, you must show mercy to your neighbor.

32. For if you love them which love you, what thank have you? for sinners also love those that love them.
33. And if you do good to them which do good to you, what thank have you? for sinners also do even the same.
34. And if you lend to them of whom you hope to receive, what thank have you? for sinners also lend to sinners, to receive as much again.
35. But love you your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and you shall be the children of the Highest: for he is kind to the unthankful and to the evil.
36. Be you therefore merciful, as your Father also is merciful.

CHRYS. The Lord had said that we must love our enemies, but that you might not think this an exaggerated expression, regarding it solely as spoken to alarm them, he adds the reason, saying, For if you love them which love you, what thank have you? There are indeed several causes which produce love; but spiritual love exceeds them all. For nothing earthly engenders it, neither gain, nor kindness, nor nature, nor time, but it descends from heaven. But why wonder that it needs not kindness to excite it, when it is not even overcome of malice? A father indeed suffering wrong bursts the bands of love. A wife after a quarrel leaves her husband A son, if he sees his father come to a great age, is troubled. But Paul went to those who stoned him to do them good. Moses is stoned by the Jews, and prays for them. Let us then reverence spiritual love, for it is indissoluble. Reproving therefore those who were inclined to wax cold, he adds, For sinners even love those which love them. As if he said, Because I wish you to possess more than these, I do not advise you only to love your friends, but also your enemies. It is common to all to do good to those who do good to them. But he shows that he seeks something more than is the custom of sinners, who do good to their friends.

Hence it follows, And if you do good to those who do good to you, what thank have you?

THEOPHYL; But he not only condemns as unprofitable the love and kindness of sinners, but also the lending. As it follows, And if you lend to those from whom you hope to receive, what thank have you? for sinners also lend to sinners, to receive as much again.

AMBROSE; Now philosophy seems to divide justice into three parts; one towards God, which is called piety; another towards our parents, or the rest of mankind; a third to the dead, that the proper rites may be performed. But the Lord Jesus passing beyond the oracle of the law, and the heights of prophecy, extended the duties of piety to those also who have injured us, adding, But love your enemies.

CHRYS. Whereby you will confer more upon yourself than him. For he is beloved by a fellow servant, but you are made like to God. But it is a mark of the greatest virtue when we embrace with kindness those who wish to do us harm. Hence it follows, And do good. For as water, when cast upon a lighted furnace, extinguishes it, so also reason joined with gentleness. But what water is to fire, such is lowliness and meekness to wrath; and as fire is not extinguished by fire, so neither is anger soothed by anger.

GREG. NYSS. But man ought to shun that baneful anxiety with which he seeks from the poor man increase of his money and gold, exacting a profit of barren metals. Hence he adds, And lend, hoping for nothing again; &c. If a man should call the harsh calculation of interest, theft, or homicide, he will not err. For what is the difference, whether a man by digging under a wall become possessed of property, or possess it unlawfully by the compulsory rate of interest?

BASIL; Now this mode of avarice is rightly called in the Greek, from producing, because of the fruitfulness of the evil. Animals in course of time grow up and produce, but interest as soon as it is born begins to bring forth. Animals which bring forth most rapidly cease soonest from breeding, but the money of the avaricious goes on increasing with time. Animals when they transfer their bringing forth to their own young, themselves cease to breed, but the money of the covetous both produces an increase, and renews the capital. Touch not then the destructive monster. For what advantage that the poverty of today is escaped, if it falls upon us repeatedly, and is increased? Reflect then how can you restore yourself? Whence shall your money be so multiplied as that it will partly relieve your want, partly refresh your capital, , and besides bring forth interest? But you say, How shall I get my living? I answer, work, serve, last of all, beg; any thing is more tolerable than borrowing upon interest. But you say, what is that lending to which the hope of repayment is not attached? Consider the excellence of the words, and you wilt admire the mercifulness of the author. When you are about to give to a poor man from regard to divine charity, it is both a lending and a gift; a gift indeed, because no return is hoped for; lending, because of the beneficence of God, who restores it in its turn. Hence it follows, And great shall be your reward. Do you not wish the Almighty to be bound to restore to you? Or, should He make some rich citizen your security, do you accept him, but reject God standing as security for the poor?

CHRYS. Observe the wonderful nature of lending, one receives and another binds himself for his debts, giving a hundred fold at the present time, and in the future eternal life.

AMBROSE; How great the reward of mercy which is received into the privilege of divine adoption! For it follows, And you shall be the sons of the Highest. Follow then mercy, that you may obtain grace. Widely spread is the mercy of God; He pours His rain upon the unthankful, the fruitful earth refuses not its increase to the evil. Hence it follows, For he is kind to the unthankful, and to the evil.

THEOPHYL; Either by giving them temporal gifts, or by inspiring His heavenly gifts with a wonderful grace.

CYRIL; Great then is the praise of mercy. For this virtue makes us like to God, and imprints upon our souls certain signs as it were of a heavenly nature. Hence it follows, Be you then merciful, as your heavenly Father also is merciful.

ATHAN; That is to say, that we beholding His mercies, what good things we do should do them not with regard to men, but to Him, that we may obtain our rewards from God, not from men.

37. Judge not, and you shall not be judged: condemn not, and you shall not be condemned: forgive, and you shall be forgiven:
38. Give, and it shall be given to you: good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that you mete withal it shall be measured to you again.

AMBROSE; The Lord added, that we must not readily judge others, lest when conscious of guilt yourself, you should be compelled to pass sentence upon another.

CHRYS. Judge not your superior, that is, you a disciple must not judge your master; nor a sinner the innocent. You must not blame them, but advise and correct with love; neither must we pass judgment in doubtful and indifferent matters, which bear no resemblance to sin, or which are not serious or forbidden.

CYRIL; He here expresses that worst inclination of our thoughts or hearts, which is the first beginning and origin of a proud disdain. For although it becomes men to look into themselves and walk after God, this they do not, but look into the things of others, and while they forget their own passions, behold the infirmities of some, and make them a subject of reproach.

CHRYS. You will not easily find any one, whether a father of a family or an inhabitant of the cloister, free from this error. But these are the wiles of the tempter. For he who severely sifts the fault of others, will never obtain acquittal for his own. Hence it follows And you shall not be judged. For as the merciful and meek man dispels the rage of sinners, so the harsh and cruel adds to his own crimes.

GREG. NYSS. Be not then rash to judge harshly of your servants, lest you suffer the like. For passing judgment calls down a heavier condemnation; as it follows, Condemn not, and you shall not be condemned. For he does not forbid judgment with pardon.

THEOPHYL; Now in a short sentence he concisely sums up all that he had enjoined with respect to our conduct towards our enemies, saying, Forgive, and you shall be forgiven, wherein he bids us forgive injuries, and show kindness, and our sins shall be forgiven us, and we shall receive eternal life.

CYRIL; But that we shall receive more abundant recompense from God, who gives bountifully to those who love him, he explains as follows, Good measure, pressed down, and shaken together, and running over, shall they give into your bosom.

THEOPHYL. As if he says, As when you wish to measure meal without sparing, you press it down, shake it together, and let it pour over abundantly; so the Lord will give a large and overflowing measure into your bosom.

AUG. But he says, shall they give, because through the merits of those to whom they have given even a cup of cold water in the name of a disciple, shall they be thought worthy to receive a heavenly reward. It follows, For with the same measure that you mete withal it shall be measured to you again.

BASIL; For according to the same measure with which each one of you metes, that is, in doing good works or sinning, will he receive reward or punishment.

THEOPHYL. But some one will put the subtle question, "If the return is made over abundantly, how is it the same measure?" to which we answer, that He said not, "In just as great a measure shall it be measured to you again, but in the same measure." "For he who has shown mercy, shall have mercy shown to him, and this is measuring again with the same measure; but our Lord spoke of the measure running over, because to such a one He will show mercy a thousand times. So also in judging; for he that judges and afterwards is judged receives the same measure. But as far as he was judged the more severely that he judged one like to himself, was the measure running over.

CYRIL; But the Apostle explains this when he says, He who sows sparingly, (that is, scantily, and with a niggardly hand,) shall also reap sparingly, (that is, not abundantly,) and he who sows blessings, shall reap also blessings, that is, bountifully. But if a man has not, and performs not, he is not guilty. For a man is accepted in that which he has, not in that which he has not.

Catena Aurea Luke 6

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"Merciful Lord, in Your boundless love, be pleased to make us worthy to enter the path of Theosis before we leave the present temporal world"

Source

[Salvation]

Information: Sts. Protus and Hyacinth

Feast Day: September 11

Born: 3rd century AD

Died: mid 3rd century AD, Rome

Major Shrine: San Giovanni dei Fiorentini, as well as the chapel of the Propaganda College. Both in Rome.

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Interactive Saints for Kids

Blessed Louis of Thuringia

Feast Day: September 11
Born: (around) 1180 / Died: 1227

Louis was a German prince who married St. Elizabeth of Hungary when he was twenty-one and she was just fourteen. Their parents had arranged the marriage, as this was the custom.

But they both loved God, and he gave them great love for each other so that they were very happy together. Their joy increased when God gave them their three children. The youngest was Blessed Gertrude.

Louis helped his wife in her many works of charity for the poor. He also joined her in prayer each day. The people often saw their handsome prince and his lovely wife helping the poor.

Once Elizabeth brought a leper into their castle and looked after him in their bed. For a moment, when Louis saw that, he was angry. Then, suddenly, instead of the leper, he saw our crucified Lord lying there. This was proof of how much Jesus loved Elizabeth's charity. Then Louis built a big hospital for lepers.

One long, bitter cold winter, Louis was called away from his land to deal with some trouble. When he returned, Elizabeth was overjoyed. But the next year when Louis left on a Crusade to free the Holy Land from the Muslims he caught malaria on his way there, and soon was dying.

Because he had always been close to Jesus, the brave ruler was not frightened to die. He received the Last Sacraments and died peacefully in 1227.

[Shark24]

This is an incredible reading for today, 9/11. One thing that is missed in our discussions of “love your enemy” is that Jesus is talking to people that are living. He never mentions that we have to submit and die to our enemy. Interesting point I think. Thoughts? God bless

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CATHOLIC ALMANAC

Thursday, September 11

Liturgical Color: Green

The Spiritual Exercises of St. Ignatius
Loyola was published in Rome on this
day in 1548. Written by the devout saint
for retreats, the exercises are still used
by many to increase their personal piety
and discern their vocation.

[Salvation]

Day 273 - What should you do if you have lied/deceived/betrayed someone? // Why does telling the truth require discretion?

What should you do if you have lied to, deceived, or betrayed someone?

Every offense against truth and justice, even if it has been forgiven, demands reparation. If one cannot make amends publicly for a lie or false testimony, one must at least do whatever one can secretly. If one cannot compensate the injured party directly for the wrong, one is obliged in conscience to give him moral satisfaction, in other words, one must do his best so as to make at least symbolic reparation.

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Why does telling the truth require discretion?

Communicating truth must be done prudently within the context of charity. Often the truth is wielded as a weapon and thus has a destructive rather than a constructive effect. When conveying information, we should think of the "three sieves" of Socrates: Is it true? Is it kind? Is it helpful? Discretion is called for also in dealing with professional secrets. They should always be kept, except in special cases defined by strict criteria. Likewise, anyone who publicizes confidential communications that were made under the seal of secrecy commits a sin. Everything we say must be true, but we need not say everything that is true. (YOUCAT questions 456-457)

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Dig Deeper: CCC section (2487-2489) and other references here.

[Salvation]

Part 3: Life in Christ (1691 - 2557)

Section 2: The Ten Commandments (2052 - 2557)

Chapter 2: You Shall Love Your Neighbor as Yourself (2196 - 2557)

Article 8: The Eighth Commandment (2464 - 2513)

Jesus said to his disciples: "Love one another even as I have loved you."¹ ⇡

You shall not bear false witness against your neighbor.²⁵³

It was said to the men of old, "You shall not swear falsely, but shall perform to the Lord what you have sworn."²⁵⁴ ⇡

III. OFFENSES AGAINST TRUTH ⇡

1459
2412
(all)

2487

Every offense committed against justice and truth entails the duty of reparation, even if its author has been forgiven. When it is impossible publicly to make reparation for a wrong, it must be made secretly. If someone who has suffered harm cannot be directly compensated, he must be given moral satisfaction in the name of charity. This duty of reparation also concerns offenses against another's reputation. This reparation, moral and sometimes material, must be evaluated in terms of the extent of the damage inflicted. It obliges in conscience.

1.

Jn 13:34.

253.

Ex 20:16; cf. Deut 5:20.

254.

Mt 5:33.

IV. RESPECT FOR THE TRUTH ⇡

1740
(all)

2488

The right to the communication of the truth is not unconditional. Everyone must conform his life to the Gospel precept of fraternal love. This requires us in concrete situations to judge whether or not it is appropriate to reveal the truth to someone who asks for it.

2284
(all)

2489

Charity and respect for the truth should dictate the response to every request for information or communication. The good and safety of others, respect for privacy, and the common good are sufficient reasons for being silent about what ought not be known or for making use of a discreet language. The duty to avoid scandal often commands strict discretion. No one is bound to reveal the truth to someone who does not have the right to know it.²⁸³

283.

Cf. Sir 27:16; Prov 25:9-10.

[Salvation]

Catholic Culture

 

Daily Readings for:September 11, 2014
(Readings on USCCB website)

Collect: O God, by whom we are redeemed and receive adoption, look graciously upon your beloved sons and daughters, that those who believe in Christ may receive true freedom and an everlasting inheritance. Through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, one God, for ever and ever.

RECIPES

o    Cabbage and Meat Rolls

ACTIVITIES

o    Elementary Parent Pedagogy: Two Homes, Heaven and Earth — Building up Family Unity and Security

o    Homemade Prayer Book for Preschool Children

PRAYERS

o    September Devotion: Our Lady of Sorrows

o    Collect from the Feast of Sts. Protus and Hyacinth

·         Ordinary Time: September 11th

·         Thursday of the Twenty-Third Week of Ordinary Time

Old Calendar: Sts. Protus and Hyacinth, martyrs

According to tradition Sts. Protus and Hyacinth were Romans by birth, brothers and servants in the house of St. Basilla. They were burned alive around 257, during the persecution of Valerian and Gallian. St. Hyacinth is unique among Roman martyrs in that his epitaph and grave in the cemetery of Basilla on the Old Salarian Way were found intact in modern time (1845); in it were the charred bones of the martyr, who had been put to death by fire. Part of the empty tomb of St. Protus was also found. According to the 1962 Missal of St. John XXIII the Extraordinary Form of the Roman Rite, today is their feast.

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Sts. Protus and Hyacinth
The story of most martyrs of the first three centuries is so obscured by legend that it is difficult for us to cull out the historical kernel; this is true of today's saints. Tradition tells us that the brothers Protus and Hyacinth were chamberlains to the holy virgin Eugenia (listed as a martyr on December 25 in the Roman Martyrology) and were baptized along with their patron by Bishop Helenus. They devoted themselves zealously to the study of Sacred Scripture and lived for a time with the hermits in Egypt, illustrious for humility and holiness of life. At a later date they accompanied Eugenia to Rome and were arrested by Emperor Gallienus (260-268) for their profession of the Christian faith. In no manner could they be persuaded to deny the faith or worship the gods. Accordingly, after an inhuman scourging, they were beheaded on September 11.

Veneration of the two martyrs in the Church of Rome dates to venerable antiquity. Ancient registers contain their names, Pope Damasus praises them in verse at the end of the age of martyrs. The cemetery of Basilla marked the site of their graves; relics of St. Hyacinth were discovered there in 1845 and now are honored in the chapel of the Propaganda.

Excerpted from The Church's Year of Grace, Pius Parsch

Things to Do:

• The unshakable fortitude of the martyrs throughout the Christian ages should serve as a stimulating reproach to us when we are tempted to lose patience under the most ordinary trials. Offer your Mass or Rosary for the grace of final perseverance.

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These pictures go with the previous post.

[Salvation]

The Word Among Us

Meditation: Luke 6:27-38

23rd Week in Ordinary Time

Stop judging. (Luke 6:37)

At a conference on education in Germany, a political scientist compared that country’s education system to asking a cat, a monkey, a dog, and an elephant to climb the same tree. When they can’t, they are deemed unsuccessful. Today’s passage tells us that we do something similar when we judge people. We expect them to climb a particular tree—our tree—and do it well.

We have all made snap judgments at one point or another. “That person should … Why does she always

… If he would just …” Instead of recognizing people as unique treasures, we try to fit them into a restrictive mold based on our own personal values. When we do this, we overlook the fact that our expectations may be totally off the mark for what God wants in another person’s life. We certainly can’t think that we have all the answers. That’s God’s department, not ours!

If you find yourself prone to being judgmental, try to counter it by shifting your attention. Try your best to look at people as treasured children of God—just as you are. They might express themselves differently or choose to act in ways you don’t agree with, but guess what? We all have our own set of quirks and imperfections, and God welcomes all of us. Or try thinking about all the people who have welcomed you, despite your flaws: your parents, your spouse, your children, or a special teacher or friend. They accepted you as you are, even as some of them spurred you on and encouraged you.

Is there someone in your life right now who is rubbing you the wrong way? When negative thoughts start to spiral out of control, say a quick prayer: “Holy Spirit, help me to stop judging this person. Help me to accept him or her as you have accepted me.” You may have to say this prayer over and over, but in the process, God will slowly soften your heart. As you accept this person, you may even find a friendship forming as you learn from each other. In the end, you’ll discover that love can take you much further than judgment ever could!

“Holy Spirit, help me to stop judging. Teach me how to turn my judgments into love.”

1 Corinthians 8:1-7, 11-13; Psalm139:1-3, 13-14, 23-24

[Salvation]

Marriage=One Man and One Woman 'Til Death Do Us Part

Daily Marriage Tip for September 11, 2014:

Our culture often thinks, “If it’s new, it’s better.” But sometimes the old and trusted is better. Over the years spouses develop a comfort with each other’s idiosyncrasies. What “crazy things” do you love about your spouse?

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Regnum Christi

A Most High Ideal

U. S. A. | SPIRITUAL LIFE | SPIRITUALITY

September 11, 2014. Thursday of the Twenty-third Week in Ordinary Time

Luke 6: 27-38

Jesus said to his disciples: "To you who hear I say, love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you. To the person who strikes you on one cheek, offer the other one as well, and from the person who takes your cloak, do not withhold even your tunic. Give to everyone who asks of you, and from the one who takes what is yours do not demand it back. Do to others as you would have them do to you. For if you love those who love you, what credit is that to you? Even sinners love those who love them. And if you do good to those who do good to you, what credit is that to you? Even sinners do the same. If you lend money to those from whom you expect repayment, what credit (is) that to you? Even sinners lend to sinners, and get back the same amount. But rather, love your enemies and do good to them, and lend expecting nothing back; then your reward will be great and you will be children of the Most High, for he himself is kind to the ungrateful and the wicked. Be merciful, just as (also) your Father is merciful. "Stop judging and you will not be judged. Stop condemning and you will not be condemned. Forgive and you will be forgiven. Give and gifts will be given to you; a good measure, packed together, shaken down, and overflowing, will be poured into your lap. For the measure with which you measure will in return be measured out to you."

Introductory Prayer: God the Father, thank you for the gift of creation, including my own life. God the Son, thank you for redeeming me at the price of your own Body and Blood. God the Holy Spirit, thank you for being the sweet guest of my soul, enlightening my mind, strengthening my spirit and kindling the fire of your love in my heart.

Petition: Lord Jesus, help me to actively seek the perfection you desire for me.

1. Revolution or Civil War? The values that Jesus proposes in his sermon on the mountain might be termed “revolutionary.” Never had the ideal of love been placed so high, demanding such heroism in practice. That’s why what Jesus asks provokes a struggle within me, between the “old man,” who resists this message, and the ideals my Lord places before me. This might be termed a “civil war” played out on the battlefield of my heart.

2. The Golden Rule: Jesus gives me what has been termed the “Golden Rule”: do to others as you would have them do to you. Since I naturally love myself to the point of desiring all good things and nothing bad to come my way, Jesus exhorts me to transfer that benevolence to others. This requires an effort for me, since I tend towards egoism. What can lift me up out of my smallness, my narrowness?

3. Becoming like God: God’s plan for me is marvelous. It exceeds my comprehension to hear Jesus tell me to be perfect, not according to a standard of human perfection, but according to divine perfection. My vocation is to become like God – for his divine life to increase in me and for my narrow, egoistic standards to diminish and disappear. I would not strive for such a high goal, if it were not commanded by my Lord. I must trust that he can do it in me. What I have to do is to collaborate with him, seeking him in prayer and discerning his will for me always.

Conversation with Christ: I thank you, Lord Jesus, for wanting to transform me into a greater likeness of God. Without you, this is impossible. With you, everything is possible, even in me with all my weaknesses and limitations. Your will be done!

Resolution: I will transform my way of judging from my point of view to God’s. Today I will strive to put into practice the “Golden Rule”.

By Father Patrick Butler, LC

[Salvation]

Homily of the Day

September 11, 2014

This is one of the hardest teachings in the bible! Love your enemies, do good to those who hate you and pray for those who treat you badly! As human beings we immediately say this is very hard to do. But as followers of Christ, we need to trust and obey him by having a total change of attitude and way of thinking and behaving when dealing with others and establishing relationships.

Our personal struggle with this teaching was challenged when we had an experience with one of our relatives who owed us a substantial amount of money from way back and had no intention of paying the debt. Although hurt, nevertheless, we forgave him and our relationship improved. Recently, this relative fell into a financial trouble again and needed money for his children’s tuition.

We were willing to help, but since he did not simplify his lifestyle even if he is in a bind, common sense seemed to dictate to us to stop helping him. But being Christians, we must not only help in material things but also and more importantly with his conversion from the old life of bad habits to a reformed one of doing God’s will. Condemnation will not change things; only love and care.
We will only be able to love our enemies if we let Jesus live in our hearts. Jesus loved us unconditionally. Nobody is perfect, us included. We need God’s grace and mercy to be humble and to do his will.

[Salvation]

One Bread, One Body

One Bread, One Body

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All Issues > Volume 30, Issue 5

<< Thursday, September 11, 2014 >>

1 Corinthians 8:1-7, 11-13
View Readings

Psalm 139:1-3, 13-14, 23-24

Luke 6:27-38
Similar Reflections

DRESSING DOWN WITH JESUS

"When you sin thus against your brothers and wound their weak consciences, you are sinning against Christ." —1 Corinthians 8:12

Today's first reading teaches about giving up your personal freedoms for the good of the rest of the members of the Body of Christ. One aspect of personal liberty which needs to be submitted to the will of God is modesty in dress. Do we dress our way or God's way?

Jesus "dresses down" in the Eucharist. He humbly appears as bread. If He appeared in His full glory, we would catch on fire and melt. Many young women, and some older ones, often dress in such a way that men catch on fire and melt. It's especially a problem when a female dresses immodestly in Church. Young and old men who come to a holy place to try to grow in holiness are instead tempted to catch fire and burn (see 1 Cor 7:9) — at the very place where they shouldn't have to be anxious about being tempted.

Women of Christ, your adornment should not be an external one but rather an internal one (see 1 Pt 3:3ff). Make sure that you don't become a stumbling block to any member of the Body of Christ (1 Cor 8:9). Immodest dress, especially in Church, undermines the atmosphere of holiness in the house of God as He brings His family together.

Jesus' body is presented humbly at Mass. Let us likewise present our bodies humbly and simply to Him. Let us do all we do, including clothing ourselves, for the glory of God (1 Cor 10:31).

Prayer: Lord Jesus, You are my Master (Rm 14:7). This is my body, to be given up for You.

Promise: "Be compassionate, as your Father is compassionate." —Lk 6:36

Praise: Melissa coordinates fashion shows which model modest yet fashionable women's clothing, so that her teenage daughters and other young women will be encouraged to dress modestly.

[Salvation]