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Catholic Caucus: Daily Mass Readings, 09-13-05, Memorial, St. John Chrysostom, bishop, doctor/church American Bible ^ | 09-13-05 | New American Bible

Posted on 09/13/2005 8:28:15 AM PDT by Salvation

September 13, 2005
Memorial of Saint John Chrysostom, bishop and doctor of the Church

Psalm: Tuesday 40

Reading I
1 Tm 3:1-13

Beloved, this saying is trustworthy:
whoever aspires to the office of bishop desires a noble task.
Therefore, a bishop must be irreproachable,
married only once, temperate, self-controlled,
decent, hospitable, able to teach,
not a drunkard, not aggressive, but gentle,
not contentious, not a lover of money.
He must manage his own household well,
keeping his children under control with perfect dignity;
for if a man does not know how to manage his own household,
how can he take care of the Church of God?
He should not be a recent convert,
so that he may not become conceited
and thus incur the Devil’s punishment.
He must also have a good reputation among outsiders,
so that he may not fall into disgrace, the Devil’s trap.

Similarly, deacons must be dignified, not deceitful,
not addicted to drink, not greedy for sordid gain,
holding fast to the mystery of the faith with a clear conscience.
Moreover, they should be tested first;
then, if there is nothing against them,
let them serve as deacons.
Women, similarly, should be dignified, not slanderers,
but temperate and faithful in everything.
Deacons may be married only once
and must manage their children and their households well.
Thus those who serve well as deacons gain good standing
and much confidence in their faith in Christ Jesus.

Responsorial Psalm
Ps 101:1b-2ab, 2cd-3ab, 5, 6

R. (2) I will walk with blameless heart.
Of mercy and judgment I will sing;
to you, O LORD, I will sing praise.
I will persevere in the way of integrity;
when will you come to me?
R. I will walk with blameless heart.
I will walk with blameless heart,
within my house;

I will not set before my eyes
any base thing.
R. I will walk with blameless heart.
Whoever slanders his neighbor in secret,
him will I destroy.
The man of haughty eyes and puffed.up heart
I will not endure.
R. I will walk with blameless heart.
My eyes are upon the faithful of the land,
that they may dwell with me.
He who walks in the way of integrity
shall be in my service.
R. I will walk with blameless heart.

Lk 7:11-17

Jesus journeyed to a city called Nain,
and his disciples and a large crowd accompanied him.
As he drew near to the gate of the city,
a man who had died was being carried out,
the only son of his mother, and she was a widow.
A large crowd from the city was with her.
When the Lord saw her,
he was moved with pity for her and said to her,
“Do not weep.”
He stepped forward and touched the coffin;
at this the bearers halted,
and he said, “Young man, I tell you, arise!”
The dead man sat up and began to speak,
and Jesus gave him to his mother.
Fear seized them all, and they glorified God, exclaiming,
“A great prophet has arisen in our midst,”
and “God has visited his people.”
This report about him spread through the whole of Judea
and in all the surrounding region.

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1 posted on 09/13/2005 8:28:16 AM PDT by Salvation
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To: nickcarraway; sandyeggo; Siobhan; Lady In Blue; NYer; american colleen; Pyro7480; livius; ...
Alleluia Ping!

Please notify me via FReepmail if you would like to be added to or taken off the Alleluia Ping List.

2 posted on 09/13/2005 8:42:51 AM PDT by Salvation (†With God all things are possible.†)
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To: Salvation
Good morning.

And I still ask the prelates, why do you not marry? They all say 600 A.D. pope (I forgot). And I say, from the Old to the New Testament, priest should marry...< /rant>


3 posted on 09/13/2005 8:49:12 AM PDT by M Kehoe
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To: All

From: 1 Timothy 3:1-13

Qualifications for Bishops

[1] The saying is sure: If any one aspires to the office of bishop, he
desires a noble task. [2] Now a bishop must be above reproach, the
husband of one wife, temperate, sensible, dignified, hospitable, an apt
teacher, [3] no drunkard, not violent but gentle, not quarrelsome, and
no lover of money. [4] He must manage his own household well, keeping
children submissive and respectful in every way; [5] for if a man does
not know how to manage his own household, how can he care for God's
church? [6] He must not be a recent convert, or he may be puffed up
with conceit and fall into the condemnation of the devil; [7] moreover
he must be well thought of by outsiders, or he may fall into reproach
and the snare of the devil.

Qualifications for Deacons

[8] Deacons likewise must be serious, not double-tongued, not addicted
to much wine, not greedy for gain; [9] they must hold the mystery of
the faith with a clear conscience. [10] And let them also be tested
first; then if they prove blameless let them serve as deacons. [11] The
women likewise must be serious, no slanderers, but temperate, faithful
in all things. [12] Let deacons be the husband of one wife, and let
them manage their children and their households well; [13] for those
who serve well as deacons gain a good standing for themselves and also
great confidence in the faith which is in Christ Jesus.


1. "The office of bishop": as explained in the "Introduction to the
Pastoral Epistles", above, when these epistles were written the titles
and responsibilities of the various church offices had not yet become
fixed. The "bishop" (in Greek "episcopos" =3D overseer) was a priest who
was in charge of some particular community. As a minister of the
Church, his role was one of teaching (cf. v. 2) and governance (cf.
v.5); his task was a demanding one and called for self-sacrifice,
because any office in a Christian community is essentially a form of
service: "The holders of office, who are invested with a sacred power,
are, in fact, dedicated to promoting the interests of their brethren,
so that all who belong to the people of God, and are consequently
endowed with true Christian dignity, may, through their free and
well-ordered efforts towards a common goal, attain to salvation"
(Vatican II, "Lumen Gentium", 18).

In spite of the regard in which those "bishops" were held by the
faithful, there seems to have been a shortage of candidates for the
office. Hence St Paul's stressing that it is a "noble task"--to
encourage a generous response by those who feel the Lord's call. From
the very beginning, both pastors of the Church and many other members
of the faithful have striven to nurture the germs of vocation which God
places in people's souls. "Beyond question, the society founded by
Christ will never lack priests. But we must all be vigilant and do our
part, remembering the word: 'The harvest is plentiful, but the laborers
are few' (Lk 10:2). We must do all that we can to secure as many holy
ministers of God as possible" (Pius XII, "Menti Nostrae", 36).

2-7. The quality and virtues required for a "bishop" are similar to
those for "elders" given in Titus 1:5-9. In the Pastoral Epistles
"bishop" and "elder" (or priest) mean almost the same thing. In listing
qualifications St Paul is not giving a complete list; he is simply
saying that candidates for Church office should have qualities which
make them suited to the work and should be morally irreproachable.

The Church, in its legislation, has always tried to see that suitable
people are chosen as ministers. The Second Vatican Council lays it down
that before the priesthood is conferred on anyone careful inquiry
should be made "concerning his right intention and freedom of choice,
his spiritual, moral and intellectual fitness etc." ("Optatam Totius",
6). In other words, a person needs qualifications in the form of human
qualities and ability if he is to live up to the demands of Church

"This need for the secular priest to develop human virtues stems from
the nature of his apostolic ministry which must be carried out in the
everyday world and in direct contact with people who tend to be stern
judges of a priest and who watch particularly his behavior as a man.
There is nothing new about all this--but it does seem useful now to
emphasize it again. From St Paul to the most recent doctors of the
Church (take the teaching of St Francis de Sales, for example) one
finds this question dealt with. It is none other than that of the
contact between nature and supernature to achieve both the death of
that man which must die under the sign of the Cross, and the perfect
development of all the nobility and virtue which exists in man, and its
direction towards the service of God" (A. del Portillo, "On
Priesthood", p. 12).

2. "The husband of one wife": this is also a requirement of "elders"
(cf. Tit 1:6) and "deacons" (1 Tim 3:12); it does not mean that the
person is under an obligation to marry, but he must not have married
more than once. From the context it clearly does not mean that
candidates are forbidden to be polygamous (polygamy is forbidden to
everyone); the condition that one be married only once ensures that
candidates will be very respectable, exemplary people; in the culture
of the time second marriages, except in special circumstances, were
looked at askance, among Gentiles as well as Jews.

In the apostolic age celibacy was not a requirement for those who
presided over the early Christian communities. However, it very soon
became customary to require celibacy. "In Christian antiquity the
Fathers and ecclesiastical writers testify to the spread through the
East and the West of the voluntary practice of celibacy by sacred
ministers because of its profound suitability for their total
dedication to the service of Christ and his Church. The Church of the
West, from the beginning of the fourth century, strengthened, spread,
and approved this practice by means of various provincial councils and
through the Supreme Pontiffs" (Paul VI, "Sacerdotalis Caelibatus",

From then on all priests of the Latin rite were required to be
celibate. Celibacy is appropriate to the priesthood for many reasons:
"By preserving virginity or celibacy for the sake of the kingdom of
heaven priests are consecrated in a new and excellent way to Christ.
They more readily cling to him with undivided heart and dedicate
themselves more freely in him and through him to the service of God and
of men. They are less encumbered in their service of his kingdom and of
the task of heavenly regeneration. In this way they become better
fitted for a broader acceptance of fatherhood in Christ" (Vatican II,
"Presbyterorum Ordinis", 16).

6. "He must not be a recent convert": one of the functions of the
"bishop" was to preside over the community; therefore, it would be
imprudent to expose the office-holder to the danger of vanity and
pride. As St Thomas says in his commentary, it is not wise to appoint
young people and recent converts to positions of honor and
responsibility, because they can easily begin to think that they are
better than the others and cannot be done without (cf. "Commentary on
l Tim, ad loc.").

"Fall into the condemnation of the devil" or "fall into the same
condemnation as the devil": the original text is not very clear. It may
mean that it is the devil who is doing the condemning, in which case it
would be the same as saying "fall into the power of the devil" or "fall
into enslavement by the devil". At any rate it is fairly clear that St
Paul wants to warn about the danger of committing the same sin as the
fallen angel, that is, becoming proud and thereby earning damnation.

7. Another function of the "bishop" was to represent the Church to
"outsiders", that is, non-Christians. All believers should give good
example (cf. Mt 5:16; Col 4:5; 1 Pet 2:13; 3:1), but those who hold
Church office have a special duty to avoid giving scandal or providing
grounds for gossip.

8-13. Deacons were ministers under bishops and priests. "The origin of
the diaconate probably goes back to the "seven men of good repute" who
were elected to help the Apostles (cf. Acts 6:1-6 and note); we do know
that those men had an administrative role in aiding the poor and the
sick (Acts 6:1); they also preached (Acts 6:8-14; 8:6) and administered
Baptism (Acts 8:26-40). Later on mention is made of deacons alongside
"bishops" in certain important communities (cf. Phil 1:1), which
suggests that they were part of the Church hierarchy.

This letter shows them to be ministers subordinate to the "bishop"; in
these verses, which some commentators call "the deacons' statute",
their specific functions are not stated (they probably performed a wide
range of tasks); however, it does appear that, unlike the bishop, they
did not represent the Church to outsiders and they could be drawn from
among recent converts

The requirements given here are very like those for the "bishop": as
ministers of the Church they would naturally be required to live
exemplary lives. The Second Vatican Council is in line with this text
when it says that deacons, "waiting upon the mysteries of Christ and of
the Church, should keep themselves free from every vice, should please
God and give a good example to all in everything" ("Lumen Gentium",

10. "Let them also be tested first": it is up to bishops (then and
now) to ensure that holy orders are conferred on suitable candidates;
probably even in St Paul's time candidates had to undergo a period of
training, in the course of which their suitability could be checked.

The Church always tries to see that only people who are really suitable
are given Church office, even if that means fewer people are ordained,
for "God never so abandons his Church that suitable ministers are not
to be found sufficient for the needs of the people; provided the worthy
are promoted and the unworthy are set aside" ("Summa Theologiae",
Supplement, q. 36, a. 4 ad 1).

11. The text says so little that it is difficult to work out who these
women were. Many authors, St Thomas among them, think that they were
deacons' wives because the reference to them interrupts the list of
qualifications for deacons. Many other commentators think that they
were women who performed some function or ministry in the early Church;
this would explain why nothing is said about the wife of the bishop
(when the qualifications for bishops are given at the start of this
chapter) and it would also explain why the comportment of the deacons
and of these women is referred to using the same adverb--"likewise",
similarly--in v. 8 and v. 11. We do know (from a fourth-century
document, "Apostolic Constitutions", 2, 26; 3, 15) that some women did
help in the instruction of catechumens, in their Baptism, in care of
the sick, etc. In the Letter to the Romans, Phoebe is described as a
"deaconess" (cf. Rom 16:1) though she was not a sacred minister in the
strict sense.

13. "Gain a good standing for themselves": this may mean that being a
deacon could be a step towards the higher office of "bishop"; or it
could mean that the diaconate itself is a noble position, just as the
office of "bishop" is "a noble task" (v. 1). Perhaps St Paul uses this
vague expression because it covers both these things: it is an
honorable ministry and also it can be a step to a higher position in
the service of the community.

"Great confidence": the original text uses a word which, in classical
Greek refers to the right of free citizens to speak at public
assemblies--with full freedom, confident, afraid of no one, with
self-assurance, etc. A good deacon should expound the doctrine of the
faith in the same kind of way: he should be well versed in it, he
should stress those aspects which are most apposite at the time, and he
should not be affected by what others may think of him.

Source: "The Navarre Bible: Text and Commentaries". Biblical text
taken from the Revised Standard Version and New Vulgate. Commentaries
made by members of the Faculty of Theology of the University of
Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock,
Co. Dublin, Ireland.

4 posted on 09/13/2005 8:49:26 AM PDT by Salvation (†With God all things are possible.†)
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To: All

From: Luke 7:11-17

The Son of the Widow in Nain Restored to Life

[11] Soon afterwards He (Jesus) went to a city called Nain, and His
disciples and a great crowd went with Him. [12] As He drew near to the
gate of the city, behold, a man who had died was being carried out, the
only son of his mother, and she was a widow; and a large crowd from the
city was with her. [13] And when the Lord saw her, He had compassion
on her and said to her, "Do not weep." [14] And He came and touched
the bier, and the bearers stood still. And He said, "Young man, I say
to you, arise." [15] And the dead man sat up, and began to speak. And
He gave him to his mother. [16] Fear seized them all; and they
glorified God, saying, "A great prophet has arisen among us!" and "God
has visited His people!" [17] And this report concerning Him spread
through the whole of Judea and all the surrounding country.


11-17. "Jesus crosses paths again with a crowd of people. He could
have passed by or waited until they called Him. But He didn't. He
took the initiative, because He was moved by a widow's sorrow. She had
just lost all she had, her son.

"The evangelist explains that Jesus was moved. Perhaps He even showed
signs of it, as when Lazarus died. Christ was not, and is not,
insensitive to the suffering that stems from love. He is pained at
seeing children separated from their parents. He overcomes death so as
to give life, to reunite those who love one another. But at the same
time, He requires that we first admit the pre-eminence of divine love,
which alone can inspire genuine Christian living.

"Christ knows He is surrounded by a crowd which will be awed by the
miracle and will tell the story all over the countryside. But He does
not act artificially, merely to create an effect. Quite simply He is
touched by that woman's suffering and cannot but console her. So He
goes up to her and says, `Do not weep.' It is like saying, `I don't
want to see you crying; I have come on earth to bring joy and peace.'
And then comes the miracle, the sign of the power of Christ who is
God. But first came His compassion, an evident sign of the tenderness
of the heart of Christ the man" ([St] J. Escriva, "Christ Is Passing By", 166).

15. This mother's joy on being given back her son reminds us of the joy
of our Mother the Church when her sinful children return to the life of
grace. "The widowed mother rejoiced at the raising of that young man,"
St. Augustine comments. "Our Mother the Church rejoices every day when
people are raised again in spirit. The young man had been dead
physically; the latter, dead spiritually. The young man's death was
mourned visibly; the death of the latter was invisible and unmourned.
He seeks them out Who knew them to be dead; only He can bring them back
to life" ("Sermon", 98, 2).

Source: "The Navarre Bible: Text and Commentaries". Biblical text
taken from the Revised Standard Version and New Vulgate. Commentaries
made by members of the Faculty of Theology of the University of
Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock,
Co. Dublin, Ireland.

5 posted on 09/13/2005 8:52:07 AM PDT by Salvation (†With God all things are possible.†)
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To: All
Tuesday, September 13, 2005
St. John Chrysostom, Bishop, Doctor of the Church (Memorial)
First Reading:
1 Timothy 3:1-13
Psalm 101:1-3, 5-6
Luke 7:11-17

This very moment I may, if I desire, become the friend of God.

-- St. Augustine

6 posted on 09/13/2005 8:53:17 AM PDT by Salvation (†With God all things are possible.†)
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To: All
The Easter Sermon of St. John Chrysostom (c. 400 AD)

The Life of Saint John Chrysostom

PASCHAL Homily of St John Chrysostom

The Golden Mouthed Preacher-St.John Chrysostom [Bishop,Doctor of Catholic and Orthodox Churches]

7 posted on 09/13/2005 9:02:29 AM PDT by Salvation (†With God all things are possible.†)
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To: All
Catholic Culture

Father, the strength of all who trust in you, you made John Chrysostom renowned for his eloquence and heroic in his sufferings. May we learn from his teaching and gain courage from his patient endurance. Grant this through our Lord Jesus Christ, your Son, who lives and reigns with you and the Holy Spirit, one God, for ever and ever.


September 13, 2005 Month Year Season

St. John Chrysostom, bishop and doctor

St. John Chrysostom, born in Antioch about 347 A.D., was a great genius. His powerful eloquence earned him the surname of Chrysostom, or golden mouthed. With St. Athanasius, St. Gregory Nazianzen and St. Basil, he forms the group of the four great doctors of the Eastern Church. As Archbishop of Constantinople, his courageous stance against the vices of even the wealthy caused him to be exiled several times. As a result he died in 407, still in exile. His body is at St. Peter's in Rome. Before the reform of the General Roman Calendar St. John Chrysostom's feast was celebrated on January 27.

St. John Chrysostom
John Chrysostom was the son of a Latin father and a Greek mother; his mother, Anthusa, was widowed at the age of twenty, soon after his birth. Putting aside all thought of remarriage, Anthusa gave all of her attention to her son: she gave him the best classical education of the day, and enrolled him as a catechumen when he was eighteen. He came under the influence of Meletius, patriarch of Antioch, who sent him to the monastic school of Diodore, then baptized him and ordained him lector.

At this time, St. John Chrysostom decided to take his future into his own hands and became a monk-hermit, living in a cave, studying the Scriptures, and putting himself under the discipline of an old hermit named Hesychius. However, his health broke under this austere regimen and he returned to Antioch, was ordained a priest, and began his remarkable career as a preacher.

During the next twelve years, he electrified Antioch with his fiery sermons, filled with a knowledge and an eloquence that were astonishing. It was during this period that he received the nickname Chrysostom, or golden mouth, for his words seemed to be pure gold. In 397, when the see of Constantinople became vacant, the Emperor Arcadius appointed John patriarch, and since it was feared that he would refuse the honor, he was lured to Constantinople and consecrated bishop of the city in 398.

John found himself in a nest of political intrigue, fraud, extravagance, and naked ambition. He curbed expenses, gave lavishly to the poor, built hospitals, reformed the clergy, and restored monastic discipline. But his program of reform made him enemies, in particular the Empress Eudoxia and the Patriarch Theophilus of Alexandria. The city in turmoil, his life threatened, John was exiled by the emperor in the year 404.

The papal envoys were imprisoned, and John — defended by the pope and ordered restored to his see — was sent further into exile, six hundred miles from Constantinople, across the Black Sea. Worn out and sick, he died of his hardships at Comana in Pontus. His last words were, "Glory to God for all things."

Excerpted from The One Year Book of Saints by Rev. Clifford Stevens

Patron: Constantinople; epilepsy; orators; preachers.

Symbols: Beehive; chalice on Bible; white dove; scroll or book; pen and inkhorn; bishop's mitre.

Things to Do:

  • Discuss and implement some ideas on how to follow this idea: "Family life becomes sanctified when parents carry out St. John Chrysostom's plea to make each home a family church".

  • Cook special foods for this feast--Greek foods or foods with a "golden" color, such as honey.

  • Imitate the patron of orators, learn how to give speeches, perhaps have a speech contest.

  • St. John was a great Scripture scholar, and we should follow his encouragement of daily Bible reading and study.

  • Read excerpts from St. John Chrysostom's writing to see why he was called "golden-mouthed".

  • Learn more about the Eastern Rite churches.

  • View some of the world's most famous icons.

8 posted on 09/13/2005 9:09:02 AM PDT by Salvation (†With God all things are possible.†)
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To: All
His last words were, "Glory to God for all things."


9 posted on 09/13/2005 9:09:52 AM PDT by Salvation (†With God all things are possible.†)
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To: All
American Catholic’s Saint of the Day

September 13, 2005
St. John Chrysostom
(d. 407)

The ambiguity and intrigue surrounding John, the great preacher (his name means "golden-mouthed") from Antioch, are characteristic of the life of any great man in a capital city. Brought to Constantinople after a dozen years of priestly service in Syria, John found himself the reluctant victim of an imperial ruse to make him bishop in the greatest city of the empire. Ascetic, unimposing but dignified, and troubled by stomach ailments from his desert days as a monk, John began his episcopate under the cloud of imperial politics.

If his body was weak, his tongue was powerful. The content of his sermons, his exegesis of Scripture, were never without a point. Sometimes the point stung the high and mighty. Some sermons lasted up to two hours.

His life-style at the imperial court was not appreciated by some courtiers. He offered a modest table to episcopal sycophants hanging around for imperial and ecclesiastical favors. John deplored the court protocol that accorded him precedence before the highest state officials. He would not be a kept man.

His zeal led him to decisive action. Bishops who bribed their way into their office were deposed. Many of his sermons called for concrete steps to share wealth with the poor. The rich did not appreciate hearing from John that private property existed because of Adam's fall from grace any more than married men liked to hear that they were bound to marital fidelity just as much as their wives. When it came to justice and charity, John acknowledged no double standards.

Aloof, energetic, outspoken, especially when he became excited in the pulpit, John was a sure target for criticism and personal trouble. He was accused of gorging himself secretly on rich wines and fine foods. His faithfulness as spiritual director to the rich widow, Olympia, provoked much gossip attempting to prove him a hypocrite where wealth and chastity were concerned. His action taken against unworthy bishops in Asia Minor was viewed by other ecclesiastics as a greedy, uncanonical extension of his authority.

Two prominent personages who personally undertook to discredit John were Theophilus, Archbishop of Alexandria, and Empress Eudoxia. Theophilus feared the growth in importance of the Bishop of Constantinople and took occasion to charge John with fostering heresy. Theophilus and other angered bishops were supported by Eudoxia. The empress resented his sermons contrasting gospel values with the excesses of imperial court life. Whether intended or not, sermons mentioning the lurid Jezebel and impious Herodias were associated with the empress, who finally did manage to have John exiled. He died in exile in 407.


John Chrysostom's preaching, by word and example, exemplifies the role of the prophet to comfort the disturbed and to disturb the comfortable. For his honesty and courage he paid the price of a turbulent ministry as bishop, personal vilification and exile.


Bishops "should set forth the ways by which are to be solved very grave questions concerning the ownership, increase and just distribution of material goods, peace and war, and brotherly relations among all people" (Decree on the Pastoral Office of Bishops, 12).

10 posted on 09/13/2005 9:22:47 AM PDT by Salvation (†With God all things are possible.†)
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To: Salvation

God, You are the strength of those who hope in You.
You gave Your Church St. John Chrysostom, Your Bishop,
who was endowed with great eloquence
and was able to withstand great sufferings.
May we learn from his teaching
and be inspired by the example of his patience.


11 posted on 09/13/2005 9:39:15 AM PDT by siunevada
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To: Salvation
Homily of the Day

Title:   What Does It Mean to Be Holy?
Author:   Monsignor Dennis Clark, Ph.D.
Date:   Tuesday, September 13, 2005

1 Tim 3:1-13 / Lk 7:11-17

As we were growing up, most of us were told repeatedly by our parents and teachers that we should aspire to become holy, like the saints. We didn't know exactly what "holy" meant, but as the years passed, we saw all sorts of statues and pictures of saints at home, in our church, and in our Catholic school. We noted that in addition to halos, these saints tended to have their hands folded and their eyes cast heavenward. And the more we thought about it, some of us at least secretly decided that, if that's what it means to be holy, we didn't want to go there.

After reading today's Epistle of St Paul to Timothy, I think it's clear that Paul would agree. In outlining the essential qualities for holy leaders of the Church, he says that bishops and deacons should be men of faith, kindness, and seriousness of purpose. But he goes on to underscore that, among other very practical things, they should manage their children and their households well. He's affirming what Jesus said again and again, namely, that holy people are those who don't sit on their hands or stare out into space but give their very best every day to build and hold together their part of God's kingdom, here and now. They'll never do that without the energy that comes through prayer, but prayer is only half the equation.

The Benedictines' ancient motto, Orare et Laborare, to pray and to work, is an apt model for anyone seeking to live a holy life and to grow whole, for holiness is wholeness and it comes about only through that balance of the inner and the outer.

12 posted on 09/13/2005 10:50:35 AM PDT by Smartass (Si vis pacem, para bellum - Por el dedo de Dios se escribió)
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To: Salvation; All
Please pray for the soul of Ed my Father in Law who died on the 9th.Funeral is this Thursday
13 posted on 09/13/2005 11:07:02 AM PDT by fatima
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To: Salvation

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.  

For Thine is the kingdom, and the power,
and the glory, now and forever.


Hail Mary

Hail Mary, full of grace, the Lord is with you.
Blessed art Thou among women,
and blessed is the fruit of Thy womb, Jesus.
Holy Mary, Mother of God,
pray for us sinners now,
and at the hour of our death.


Glory Be to the Father

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.



14 posted on 09/13/2005 11:27:20 AM PDT by Smartass (Si vis pacem, para bellum - Por el dedo de Dios se escribió)
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To: Salvation

Faith-sharing bump.

15 posted on 09/13/2005 1:17:57 PM PDT by Ciexyz (Let us always remember, the Lord is in control.)
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To: Salvation

A lovely story, Jesus raising the widow's son. Jesus was giving her economic security, for without the earning power of a male relative, the widow could have starved to death.

16 posted on 09/13/2005 1:18:55 PM PDT by Ciexyz (Let us always remember, the Lord is in control.)
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To: All
A Voice in the Desert

Tuesday September 13, 2005   Twenty-fourth Week in Ordinary Time

Reading (1 Timothy 3:1-13)   Gospel (St. Luke 7:11-17)

 In the Gospel reading today, we see the mercy of Our Lord. He brings back to life this young man who had died, and we are told that he was the only son of a widow. In that time in Israel, a woman had no rights. She was dependent upon her husband completely to provide for her, and if the husband were to die, then it was incumbent upon her son to care for her. In this case, she had only one son and he had died, so this woman would have been literally reduced to begging. And so God in His mercy raises this young man from the dead and gives him back to his mother. 

It is very interesting, then, to put that into the same context of His own self. Here He is, the only Son of a widowed mother, and while in His mercy His heart goes out to this woman from Naim, at the same time He would not spare His own self even for the sake of His own mother. And here we see the immense love that Our Lord has. Of course, first and foremost, He died for His mother. So rather than merely looking at it on the natural level and saying, “Why would He not allow Himself to live for the sake of His mother,” it is just the other way with Our Lord. He allowed Himself to die for the sake of His mother, as well, of course, for all of us. But more than for anybody else in the world, He sacrificed Himself for His own mother because, more than anyone in the world, she was the most deserving. 

We have to then look at our own selves and see what it is that He has done. Instead of giving Himself back to His own mother in the way that He did with this young man, He gave Himself to His mother in the Eucharist. More than that, He gave His mother to us, and He gives Himself to us in the Blessed Sacrament. In a way, that is even more profound, more intimate, and more loving than what He did in this miracle of raising this man from the dead. He Himself Who was resurrected from the dead has given Himself to us in a way that is beyond our wildest imagination.  

And so the love that Our Lord has for us, that He is willing to die for us, and that in His risen form He now gives Himself to us in the Blessed Sacrament, that He pours Himself out for us continuously, now we have to ask: In the light of such love what is our response? And what is it that we can do for Him? The only thing He desires is to be loved in return. That is all. He is not looking for anything extraordinary or heroic – if He wants you to do something, He will make that clear – but all that He is asking for is love, just to do for Him what He has done for us. That is all. He gives Himself to us entirely in the Eucharist and He asks that we would give ourselves entirely to Him. I think if we were honest with ourselves, we would admit that maybe, maybe on a good day, we open our hearts a little bit. But, for most of us, it is far from giving ourselves entirely to Him. He holds nothing back. How much do we hold back? He opens His heart to us completely. Are we doing the same for Him? Those are the kinds of things we have to look at. In the face of so great a love, how are we responding? Love needs to respond with love, and love needs to receive love in return. Our Lord does nothing for us except love. How are we responding to the love that we have received? 

*  This text was transcribed from the audio recording with minimal editing.     

17 posted on 09/13/2005 2:53:59 PM PDT by Salvation (†With God all things are possible.†)
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To: All
The Word Among Us

Tuesday, September 13, 2005

Luke 7:11-17

Try to picture the opening of this story. A crowd of mourners is following the body of a young man in a funeral procession. Near the man’s body walks a poor Jewish woman from an insignificant village in Galilee. She is his mother, and she is weeping because he is her only son and he has been taken from her in the prime of his life. At this moment she can feel nothing but sadness.

Does this sound familiar? Although it didn’t happen in exactly the same way, this scene has a lot in common with the burial of Jesus, another “only son” of a widow from Galilee. We know that Mary stood at the foot of the cross when Jesus died, and so she must have been there when they took his body down. We can only imagine the grief she must have felt as she held Jesus in her arms and remembered his horrible death on the cross. Her son, the most perfect son, was dead. The sorrow she felt must have been unbearable.

Fortunately, the similarity between these two stories doesn’t end there. Both take a radical “plot twist” when the son is miraculously raised from the dead. But why should we even bother making such a comparison? Because Luke wanted us to see both Jesus and ourselves in the figure of the widow’s son. Jesus is “the first born from the dead” (Colossians 1:18), who has come to raise us too—and not just in heaven but right here on earth!

Luke tells us that God’s whole plan is to “give light to those who sit in darkness and in the shadow of death” (Luke 1:79). Jesus came to bring us life, and life in abundance (John 10:10).That’s who he is! Everything he touches is made new. He can heal our sickness and disease, but more important than that, he can heal the attitudes and emotions that keep us from following him. As Mary’s example shows, it’s when we are at our weakest and most powerless that we are most ready to receive his compassion. Do we trust him enough to let him touch us, right where we are hurting?

“Lord, I want to bring you the ‘coffins’ in my life. Please bring your healing to those areas that I have locked you out of for so long. I know that you will change me from glory to glory!”

1 Timothy 3:1-13; Psalm 101:1-3,5-6

18 posted on 09/13/2005 6:10:33 PM PDT by Salvation (†With God all things are possible.†)
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To: Salvation
Lk 7:11-17
# Douay-Rheims Vulgate
11 And it came to pass afterwards that he went into a city that is called Naim: and there went with him his disciples and a great multitude. et factum est deinceps ibat in civitatem quae vocatur Naim et ibant cum illo discipuli eius et turba copiosa
12 And when he came nigh to the gate of the city, behold a dead man was carried out, the only son of his mother: and she was a widow. And a great multitude of the city was with her. cum autem adpropinquaret portae civitatis et ecce defunctus efferebatur filius unicus matri suae et haec vidua erat et turba civitatis multa cum illa
13 Whom when the Lord had seen, being moved with mercy towards her, he said to her: Weep not. quam cum vidisset Dominus misericordia motus super ea dixit illi noli flere
14 And he came near and touched the bier. And they that carried it stood still. And he said: Young man, I say to thee, arise. et accessit et tetigit loculum hii autem qui portabant steterunt et ait adulescens tibi dico surge
15 And he that was dead sat up and begun to speak. And he gave him to his mother. et resedit qui erat mortuus et coepit loqui et dedit illum matri suae
16 And there came a fear upon them all: and they glorified God saying: A great prophet is risen up among us: and, God hath visited his people. accepit autem omnes timor et magnificabant Deum dicentes quia propheta magnus surrexit in nobis et quia Deus visitavit plebem suam
17 And this rumour of him went forth throughout all Judea and throughout all the country round about. et exiit hic sermo in universam Iudaeam de eo et omnem circa regionem

19 posted on 09/13/2005 6:51:43 PM PDT by annalex
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To: annalex

A dead Young man restor'd to Life by Christ
Figures de la Bible (1728)
Illustrated by Gerard Hoet (1648-1733), and others.

20 posted on 09/13/2005 6:54:00 PM PDT by annalex
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