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From: Ecclesiastes 1:2; 2:21-23
All is Vanity
To work for prestige is to work without purpose
*********************************************************************************************
Commentary:
1:1-2. The book begins and ends with the same words: “Vanity of vanities
” (v.
2; cf. 12:8). The phrase sums up wonderfully well the central idea of the book
and is the sacred author’s assessment of the things of the world and the fruits of
human endeavour, included among the latter being the acquisition of a superficial
type of knowledge or wisdom that is clearly at odds with what we know from ex-
perience. The Hebrew root of the word translated as “vanity” means something
like the “vapour”, “air”, and conveys the idea of something with no consistency
to it, illusion, unreality. Some scholars link it to another root that means “flee-
ting”, “evanescent”, in the sense of something that man cannot grasp, and that
is certainly an aspect of what the author is saying throughout the book. “Vanity
of vanities” is the Hebrew form of the superlative, as in “Song of Songs”, On the
Preacher, Qoheleth, see the “Introduction”, p. 257, above.
When reading this book it is useful to bear in mind that the author is a Jewish
teacher, very familiar with the Law and the wisdom tradition of Israel, which, in
reaction to the arrival in Judea of various currents of Greek thought, was asking
itself very seriously about the validity of its own answers about the value of hu-
man actions and the rewards or punishments that applied to them; could it be
that the hedonistic ideas (which took no account of God) being put forward by
Greek philosophers in the squares and streets could these have some validity?
The Preacher takes issue with both traditional wisdom and the Greeks. With a
great deal of common sense, he questions all these teachings (which were wide-
ly accepted) and concludes that they are approaching the subject in the wrong
way. It is not that he is skeptical about the human mind’s ability to know reality;
what he objects to is the failure of seekers after wisdom to go to the root of the
problem: “The book of Ecclesiastes explains that exactly things are made of,
and shows and makes clear to us the vanity of many of the things of the world,
so that we might come to understand that the passing things of this life are not
worth hungering for, and that we should not devote our attention to useless things
or fix our desires on any creating thing” (St. Basil, In principium Proverbiorum, 1).
1:3-6:12. The first part of the book is devoted to showing that the type of wisdom
man is bent on acquiring is of no use at all. To do this, it points out that if one
looks around, one gets the impression that everything in the world forms part of
one continuous cyclical movement in which one can never expect anything new
to happen: things that seem new are not new at all (1:3-11). It goes on to argue,
from experience, that the search for wisdom serves no purpose, for the wise
man’s lot remains unchanged, no matter what he learns (1:12-2:26). To compound
his argument, the Preacher goes on to report what he has seen — fraud and loneli-
ness . . . And from his observation of things around him, he draws a similar con-
clusion: this, too, is vanity and a waste of effort (3:1-4:16). That being so, in a se-
ries of counsels (5:1-12) he expounds the key lesson of the book: “Do you fear
God” (5:7). In other words, if one does not take God into account, even riches
bring only evils (5:13-6:7). That being the case, what advantages does wisdom of-
fer (6:8-12)? In this way the teacher of Israel, using a rhetoric similar to that of his
Hellenist adversaries, composes a diatribe to show that the reasonable thing to
do is to put one’s trust in God, for all the wisdom of this world is in vain.
Both of these notions true wisdom and the fear of God will be perfected in the
New Testament message. True wisdom is in “Christ, in whom are had all the trea-
sures of wisdom and knowledge” (Col 2:2-3). And the fear of God should be under-
stood as love, not servile fear, because God is our Father. That conviction should
govern what we do: “There is no fear in love, but perfect love casts out fear. For
fear has to do with punishment and he who fears is not perfected in love (1 Jn 4:
18).
2:12-23. Continuing with his argument, the Preacher lists some examples of how
impossible it is to attain happiness by following the paths of mere human exper-
ience. Now he takes up another matter, also to do with traditional wisdom: the
idea that the prospect of descendants makes a man happy, because they will ap-
preciate all the work he has done and will benefit from it (cf. Prov 10:7; Sir 44:9).
Seemingly the wise man thinks that that gives meaning to what he does and he
derives satisfaction from it (vv. 14a-b). But as the sacred writer sees it, this also
is vanity: wise man and fool, “the one fate comes to all of them” (v. 14c). There-
fore the thought of posterity is sheer vanity, for both wise man and fool will be for-
gotten (vv. 15-16). So, life seems, in fact, hateful and depressing (v. 20). Indeed,
all striving after these things leads nowhere (vv. 22-23).
*********************************************************************************************
Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.
From: Colossians 3:1-5, 9-11
Seek the Things That Are Above
Avoid Sin
[9] Do not lie to one another, seeing that you have put off the old nature with its
practices [10] and have put on the new nature, which is being renewed in know-
ledge after the image of its creator. [11] Here there cannot be Greek and Jew,
circumcised and uncircumcised, barbarian, Scythian, slave, free man, but Christ
is all, and in all.
*********************************************************************************************
Commentary:
1-4. The more ethical and exhortatory part of the letter begins at this point. It is
a practical application of the teaching given in the earlier chapters, designed to
suit the circumstances that have arisen in the Colossian church.
By His death and resurrection the Son of God frees us from the power of Satan
and of death. “By Baptism men are grafted into the paschal mystery of Christ;
they die with him, are buried with Him, and rise with Him” (Vatican II, “Sacrosanc-
tum Concilium”, 6). In other words, Christians have been raised to a new kind of
life, a supernatural life, whereby they share, even while on earth, in the glorious
life of the risen Jesus. This life is at present spiritual and hidden, but when our
Lord comes again in glory, it will become manifest and glorious.
Two practical consequences flow from this teaching—the need to seek the “things
that are above”, that is, the things of God; and the need to pass unnoticed in one’s
everyday work and ordinary life, yet to do everything with a supernatural purpose
in mind.
As regards the first of these the Second Vatican Council has said: “In their pilgri-
mage to the Heavenly city Christians are to seek and relish the things that are
above (cf. Colossians 3:1-2): this involves not a lesser, but a greater commitment
to working with all men to build a world that is more human” (”Gaudium Et Spes”,
57). Work, family relationships, social involvements—every aspect of human affairs
— should be approached in a spirit of faith and done perfectly, out of love: “The true
Christian, who acts according to this faith”, St. Escriva comments, “always has
his sights set on God. His outlook is supernatural. He works in this world of ours,
which he loves passionately; he is involved in all its challenges, but all the while
his eyes are fixed on Heaven” (”Friends of God”, 206).
Ordinary life, everyday interests, the desire to be better and to serve others with-
out seeking public recognition of one’s merits—all this makes for holiness if done
for love of God. A simple life “hid with Christ in God” (verse 3) is so important
that Jesus Himself chose to spend the greater part of His life on earth living like
an ordinary person: He was the son of a tradesman. “As we meditate on these
truths, we come to understand better the logic of God. We come to realize that
the supernatural value of our life does not depend on accomplishing great under-
takings suggested to us by our over-active imagination.
Rather it is to be found in the faithful acceptance of God’s will, in welcoming ge-
nerously the opportunities for small, daily sacrifice” (St. J. Escriva, “Christ Is
Passing By”, 172).
This means that those who try to seek holiness by imitating Jesus in His hidden
life will be people full of hope; they will be optimistic and happy people; and after
their death they will share in the glory of the Lord: they will hear Jesus’ praise,
“Well done, good and faithful servant; you have been faithful over a little; I will set
you over much; enter into the joy of your Master” (Matthew 25:21).
On the value of the hidden life, see the note on Luke 2:15.
5-17. The Christian, who in Baptism has risen with Christ, should not live for him-
self but for God. This means that every day he needs to put off his old nature and
put on the new.
The “old nature”, the “old man”: one who lets himself be led by disorderly pas-
sions (cf. Rom 7:8), who lets his body do evil in the service of sin (v. 5; cf. Rom
6:12f). With the help of grace the old nature is being more and more broken down,
while the new nature is constantly being renewed (cf. 2 Cor 6:16). Impurity and
the other vices need to be uprooted so as to make room for goodness and its
train of Christian virtues (vv. 12-13), especially charity (v. 14), which are features
of the new nature.
Christ’s disciple, who has been made a new person and who lives for the Lord,
has a new and more perfect knowledge of God and of the world (v. 10). Thanks
to this he see things from a more elevated viewpoint; he has a “supernatural in-
sight”. This enables him to love and understand everyone without distinction of
race, nation or social status (v. 11), and to imitate Christ, who has given himself
up for all. “The Only-begotten of the Eternal Father vouchsafed to become a son
of man, that we might be made conformable to the image of the Son of God and
be renewed according to the likeness of him who created us. Therefore let all
those who glory in the name of Christians not only look upon our divine Savior
as the most sublime and most perfect model of all virtues, but also, by the care-
ful avoidance of sin and the unremitting practice of holiness, so reproduce in
their conduct his teaching and life, that when the Lord appears they may be like
to him in glory, seeing him as he is (cf. 1 Jn 3:2)” (Pius XII, “Mystici Corporis”,
20).
*********************************************************************************************
Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.
From: Luke 12:13-21
Parable of the Rich Fool
*********************************************************************************************
Commentary:
13. This man is only interested in his own problems; he sees in Jesus only a tea-
cher with authority and prestige who can help sort out his case (cf. Deuteronomy
21:17). He is a good example of those who approach religious authorities not to
seek advice on the way they should go in their spiritual life, but rather to get them
to solve their material problems. Jesus vigorously rejects the man’s request — not
because He is insensitive to the injustice which may have been committed in this
family, but because it is not part of His redemptive mission to intervene in matters
of this kind. By His word and example the Master shows us that His work of sal-
vation is not aimed at solving the many social and family problems that arise in
human society; He has come to give us principles and moral standards which
should inspire our actions in temporal affairs, but not to give us precise, techni-
cal solutions to problems which arise; to that end He has endowed us with intel-
ligence and freedom.
15-21. After His statement in verse 15, Jesus tells the parable of the foolish rich
man: what folly it is to put our trust in amassing material goods to ensure we
have a comfortable life on earth, forgetting the goods of the spirit, which are what
really ensure us — through God’s mercy — of eternal life.
This is how St. Athanasius explained these words of our Lord: “A person who
lives as if he were to die every day — given that our life is uncertain by definition
— will not sin, for good fear extinguishes most of the disorder of our appetites;
whereas he who thinks he has a long life ahead of him will easily let himself be
dominated by pleasures” (”Adversus Antigonum”).
19. This man’s stupidity consisted in making material possession his only aim in
life and his only insurance policy. It is lawful for a person to want to own what he
needs for living, but if possession of material resources becomes an absolute, it
spells the ultimate destruction of the individual and of society. “Increased posses-
sion is not the ultimate goal of nations nor of individuals. All growth is ambivalent.
It is essential if man is to develop as a man, but in a way it imprisons man if he
considers it the supreme good, and it restricts his vision. Then we see hearts har-
den and minds close, and men no longer gather together in friendship but out of
self-interest, which soon leads to strife and disunity. The exclusive pursuit of pos-
sessions thus becomes an obstacle to individual fulfillment and to man’s true
greatness. Both for nations and for individual, avarice is the most evident form
of underdevelopment” (Paul VI, “Populorum Progressio”, 19).
*********************************************************************************************
Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.
Liturgical Colour: Green.
First reading |
---|
Ecclesiastes 1:2,2:21-23 © |
Responsorial Psalm |
---|
Psalm 89:3-6,12-14,17 © |
Alternative Responsorial Psalm |
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Psalm 94:1-2,6-9 © |
Second reading |
---|
Colossians 3:1-5,9-11 © |
Gospel Acclamation | Jn17:17 |
---|
Or | Mt5:3 |
---|
Gospel | Luke 12:13-21 © |
---|
Pray for Pope Francis.
Why Boko Haram and ISIS Target Women
Report reveals scale of Boko Haram violence inflicted on Nigerian Catholics
Military evacuating girls, women rescued from Boko Haram
Echos of Lepanto Nigerian bishop says rosary will bring down Boko Harm
After vision of Christ, Nigerian bishop says rosary will bring down Boko Haram (Catholic Caucus)
Nigerian Bishop Says Christ Showed Him How to Beat Islamic Terror Group
We thank you, God our Father, for those who have responded to your call to priestly ministry.
Accept this prayer we offer on their behalf: Fill your priests with the sure knowledge of your love.
Open their hearts to the power and consolation of the Holy Spirit.
Lead them to new depths of union with your Son.
Increase in them profound faith in the Sacraments they celebrate as they nourish, strengthen and heal us.
Lord Jesus Christ, grant that these, your priests, may inspire us to strive for holiness by the power of their example, as men of prayer who ponder your word and follow your will.
O Mary, Mother of Christ and our mother, guard with your maternal care these chosen ones, so dear to the Heart of your Son.
Intercede for our priests, that offering the Sacrifice of your Son, they may be conformed more each day to the image of your Son, our Lord and Savior, Jesus Christ. Amen.
Saint John Vianney, universal patron of priests, pray for us and our priests
This icon shows Jesus Christ, our eternal high priest.
The gold pelican over His heart represents self-sacrifice.
The border contains an altar and grapevines, representing the Mass, and icons of Melchizedek and St. Jean-Baptiste Vianney.
Melchizedek: king of righteousness (left icon) was priest and king of Jerusalem. He blessed Abraham and has been considered an ideal priest-king.
St. Jean-Baptiste Vianney is the patron saint of parish priests.
Fatherhood and Mercy
Jubilee of Mercy: A Final Gift, Prophecies, End Times
Sharing God's Mercy with Our Children
Mercy Heals Fear to Trust
Jubilee of Mercy, But With the Confessionals Empty
If You Don't Know the Bad News, the Good News is No News -- A Meditation on the Coming Year of Mercy
Letter of His Holiness Pope Francis According to which an Indulgence is Granted...[Catholic Caucus]
POPE FRANCIS FOR YEAR OF MERCY GRANTS THAT SSPX PRIESTS CAN VALIDLY ABSOLVE!
MISERICORDIAE VULTUS: BULL OF INDICTION OF THE EXTRAORDINARY JUBILEE OF MERCY
Pope: Church Must Be 'Oasis of Mercy,' Not Severe Fortress
1. Sign of the Cross: In the name of the Father, and of the Son, and of the Holy Spirit. Amen.
2. The Apostles Creed: I BELIEVE in God, the Father almighty, Creator of heaven and earth, and in Jesus Christ, His only Son, our Lord, who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried. He descended into hell; on the third day he rose again from the dead; he ascended into heaven, and is seated at the right hand of God, the Father Almighty; from there He shall come to judge the living and the dead.
I believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.
3. The Lord's Prayer: OUR Father, who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done on earth as it is in heaven. Give us this day our daily bread and forgive us our trespasses as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. Amen.
4. (3) Hail Mary: HAIL Mary, full of grace, the Lord is with thee. Blessed art thou amongst women and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now, and in the hour of our death. Amen. (Three times)
5. Glory Be: GLORY be to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now, and ever shall be, world without end. Amen.
6. Fatima Prayer: Oh, my Jesus, forgive us our sins, save us from the fires of hell, lead all souls to heaven, especially those in most need of your mercy.
Announce each mystery, then say 1 Our Father, 10 Hail Marys, 1 Glory Be and 1 Fatima prayer. Repeat the process with each mystery.
End with the Hail Holy Queen:
Hail, Holy Queen, Mother of Mercy, our life, our sweetness and our hope! To thee do we cry, poor banished children of Eve! To thee do we send up our sighs, mourning and weeping in this vale of tears! Turn then, most gracious advocate, thine eyes of mercy towards us; and after this, our exile, show unto us the blessed fruit of thy womb, Jesus!
O clement, O loving, O sweet Virgin Mary! Pray for us, O holy Mother of God, that we may be made worthy of the promises of Christ.
Final step -- The Sign of the Cross
The Mysteries of the Rosary By tradition, Catholics meditate on these Mysteries during prayers of the Rosary. The biblical references follow each of the Mysteries below.
The Glorious Mysteries
(Wednesdays and Sundays)
1.The Resurrection (Matthew 28:1-8, Mark 16:1-18, Luke 24:1-12, John 20:1-29) [Spiritual fruit - Faith]
2. The Ascension (Mark 16:19-20, Luke 24:50-53, Acts 1:6-11) [Spiritual fruit - Christian Hope]
3. The Descent of the Holy Spirit (Acts 2:1-13) [Spiritual fruit - Gifts of the Holy Spirit]
4. The Assumption [Spiritual fruit - To Jesus through Mary]
5. The Coronation [Spiritual fruit - Grace of Final Perseverance]
St. Michael the Archangel
~ PRAYER ~
St. Michael, the Archangel, defend us in battle
Be our protection against the wickedness
and snares of the devil;
May God rebuke him, we humbly pray,
and do thou, O Prince of the heavenly host,
by the power of God,
Cast into hell Satan and all the evil spirits
who prowl through the world seeking the ruin of souls.
Amen
+
PLEASE JOIN US - Evening Prayer
Someone has said that if people really understood the full extent of the power we have available through prayer, we might be speechless.
Did you know that during WWII there was an advisor to Churchill who organized a group of people who dropped what they were doing every day at a prescribed hour for one minute to collectively pray for the safety of England, its people and peace?
There is now a group of people organizing the same thing here in America. If you would like to participate: Every evening at 9:00 PM Eastern Time (8:00 PM Central) (7:00 PM Mountain) (6:00 PM Pacific), stop whatever you are doing and spend one minute praying for the safety of the United States, our troops, our citizens, and for a return to a Godly nation. If you know anyone else who would like to participate, please pass this along. Our prayers are the most powerful asset we have. Please forward this to your praying friends.
A Prayer for PriestsO my God, help those priests who are faithful to remain faithful; to those who are falling, stretch forth Your Divine Hand that they may grasp it as their support. In the great ocean of Your mercy, lift those poor unfortunate ones who have fallen, that being engulfed therein they may receive the grace to return to Your Great Loving Heart. Amen. Precious Blood of Jesus, protect them!
The Most Precious Blood of Jesus
July is traditionally associated with the Precious Blood of Our Lord. It may be customary to celebrate the votive Mass of the Precious Blood on July 1.
The extraordinary importance of the saving Blood of Christ has ensured a central place for its memorial in the celebration of this cultic mystery: at the centre of the Eucharistic assembly, in which the Church raises up to God in thanksgiving "the cup of blessing" (1 Cor 10, 16; cf Ps 115-116, 13) and offers it to the faithful as a "real communion with the Blood of Christ" (1 Cor 10, 16); and throughout the Liturgical Year. The Church celebrates the saving Blood of Christ not only on the Solemnity of the Body and Blood of Christ, but also on many other occasions, such that the cultic remembrance of the Blood of our redemption (cf 1 Pt 1, 18) pervades the entire Liturgical Year. Hence, at Vespers during Christmastide, the Church, addressing Christ, sings: "Nos quoque, qui sancto tuo redempti sumus sanguine, ob diem natalis tui hymnum novum concinimus." In the Paschal Triduum, the redemptive significance and efficacy of the Blood of Christ is continuously recalled in adoration. During the adoration of the Cross on Good Friday the Church sings the hymn: "Mite corpus perforatur, sanguis unde profluit; terra, pontus, astra, mundus quo lavanturflumine", and again on Easter Sunday, "Cuius corpus sanctissimum in ara crucis torridum, sed et cruorem roesum gustando, Deo vivimus (194).
Catholic Word of the Day: LITANY OF THE PRECIOUS BLOOD, 09-25-12
ST. GASPAR: Founder of the Society of the Precious Blood
Mass in the Cathedral of the Most Precious Blood of Our Lord Jesus Christ (London, 9/18)
Devotion to the Drops of Blood Lost by our Lord Jesus Christ on His Way to Calvary (Prayer/Devotion)
Chaplet of the Most Precious Blood
Catholic Word of the Day: PRECIOUS BLOOD, 12-03-11
The Traditional Feast of the Most Precious Blood of Our Lord Jesus Christ (Catholic Caucus)
Devotion to the Precious Blood
DOCTRINE OF THE BLOOD OF CHRIST
,,,,,,,,,,,,,,,,,,,,And More on the Precious Blood
Litany of the Most Precious Blood of Our Lord Jesus Christ
NOTHING IS MORE POTENT AGAINST EVIL THAN PLEADING THE PRECIOUS BLOOD OF CHRIST
Litany of the Most Precious Blood of Jesus
"Rich in what matters to God"
What shall I do? Where am I to find something to eat, something to wear? This is what that rich man was saying. His heart aches and anxiety gnaws at him because those things that give pleasure to others oppress the miser. The fact that all his barns are full brings him no happiness. The over-abundance of wealth pouring out of his granary is what grievously disturbs his soul...
Think, O man, of him who has covered you with his bounty. Reflect on yourself a little. Who are you? What is it that has been entrusted to you? From whom have you received this responsibility? Why have you been chosen rather than a good many others? The God of all goodness has made you his steward; you have charge over your fellow servants: don't imagine that it's all been prepared for your stomach alone! So dispose of the good things you hold in your hand as though they belonged to others. The enjoyment they bring you does not last for long; very soon they will slip away and vanish; but of you a strict account will be demanded. But as for you, you guard it all under lock and key, and even though you have it all shut up, worry prevents you from sleeping...
What shall I do? The answer is close to hand: I will satisfy the hungry soul, open my barns and invite all those in need... I will let them hear these generous words: 'All you who lack bread, come to me; take your share of the gifts God has granted, each to his satisfaction.
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