Catholic Caucus: Daily Mass Readings, 06-14-12

USCCB.org/RNAB ^ | 06-14-12 | Revised New American Bible

[Salvation]

June 14, 2012

 

Thursday of the Tenth Week in Ordinary Time

 

Reading 1 1 Kgs 18:41-46

Elijah said to Ahab, "Go up, eat and drink,
for there is the sound of a heavy rain."
So Ahab went up to eat and drink,
while Elijah climbed to the top of Carmel,
crouched down to the earth,
and put his head between his knees.
"Climb up and look out to sea," he directed his servant,
who went up and looked, but reported, "There is nothing."
Seven times he said, "Go, look again!"
And the seventh time the youth reported,
"There is a cloud as small as a man's hand rising from the sea."
Elijah said, "Go and say to Ahab,
'Harness up and leave the mountain before the rain stops you.'"
In a trice the sky grew dark with clouds and wind,
and a heavy rain fell.
Ahab mounted his chariot and made for Jezreel.
But the hand of the LORD was on Elijah,
who girded up his clothing and ran before Ahab
as far as the approaches to Jezreel.

Responsorial Psalm Ps 65:10, 11, 12-13

R. (2a) It is right to praise you in Zion, O God.
You have visited the land and watered it;
greatly have you enriched it.
God's watercourses are filled;
you have prepared the grain.
R. It is right to praise you in Zion, O God.
Thus have you prepared the land:
drenching its furrows, breaking up its clods,
Softening it with showers,
blessing its yield.
R. It is right to praise you in Zion, O God.
You have crowned the year with your bounty,
and your paths overflow with a rich harvest;
The untilled meadows overflow with it,
and rejoicing clothes the hills.
R. It is right to praise you in Zion, O God.

Gospel Mt 5:20-26

Jesus said to his disciples:
"I tell you, unless your righteousness surpasses that
of the scribes and Pharisees,
you will not enter into the Kingdom of heaven.

"You have heard that it was said to your ancestors,
You shall not kill; and whoever kills will be liable to judgment.
But I say to you, whoever is angry with his brother
will be liable to judgment,
and whoever says to his brother,
'Raqa,' will be answerable to the Sanhedrin,
and whoever says, "You fool," will be liable to fiery Gehenna.
Therefore, if you bring your gift to the altar,
and there recall that your brother
has anything against you,
leave your gift there at the altar,
go first and be reconciled with your brother,
and then come and offer your gift.
Settle with your opponent quickly while on the way to court with him.
Otherwise your opponent will hand you over to the judge,
and the judge will hand you over to the guard,
and you will be thrown into prison.
Amen, I say to you,
you will not be released until you have paid the last penny."

[markomalley]

Daytime Prayer

INTRODUCTION

God, + come to my assistance.
– Lord, make haste to help me.

Glory to the Father, and to the Son, and to the Holy Spirit:
– as it was in the beginning, is now, and will be for ever. Amen. Alleluia.

HYMN

At Midmorning

From all that dwell below the skies
Let the Creator’s praise arise:
Let the Redeemer’s name be sung
Through every land, by every tongue.
     Halleluia!

Eternal are thy mercies, Lord;
Eternal truth attends they word:
Thy praise shall sound from shore to shore,
Till suns shall rise and set no more.
     Halleluia!

Melody: Erschienen ist der herrliche Tag or Eisenach (without halleulia) L.M.
Music: Nicholaus Hermann, 1560 or Johann Schein, 1583-1630
Text: Isaac Watts, 1719

At Midday

Lord of all being, throned afar,
Your glory flames from sun and star;
Center and soul of every sphere,
And yet to loving hearts how near.

Sun of our life, your living ray
Sheds on our path the glow of the day;
Star of our hope, your gentle light
Shall ever cheer the longest night.

Lord of all life, below, above,
Whose light is truth, whose warmth is love;
Before the brilliance of your throne
We ask no luster of our own.

Give us your grace to make us true,
And kindling hearts that burn for you,
Till all your living altars claim
One holy light, one heavenly flame.

Melody: Uffingham L.M.
Music: Jeremiah Clarke, 1659-1707
Text: Oliver Wendell Holmes, 1809-1894

At Midafternoon

Most ancient of all mysteries,
Before your throne we lie;
Have mercy now, most merciful,
Most holy Trinity.

When heaven and earth were still unmade,
When time was yet unknown,
You in your radiant majesty
Did live and love alone.

You were not born, there was no source
From which your Being flowed;
There is no end which you can reach,
For you are simply God.

How wonderful creation is,
The work which you did bless;
What them must you be like, dear God;
Eternal loveliness!

Most ancient of all mysteries,
Before your throne we lie;
Have mercy now, most merciful,
Most holy Trinity.

Melody: Saint Flavian C.M.
Music: John F. Henry, 1818-1888, and James G. Walton, 1821-1905
Text: Frederick W. Faber, 1814-1863

PSALMODY

Ant. 1 More precious than gold or silver, Lord, is the way of life you teach us.

Psalm 119:65-72 
IX (Teth)

A meditation on God’s law

Loving God means keeping his commandments (1 John 5:3).

Lord, you have been good to your servant *
according to your word.
Teach me discernment and knowledge *
for I trust in your commands.

Before I was afflicted I strayed *
but now I keep your word.
You are good and your deeds are good; *
teach me your commandments.

Though the proud smear me with lies *
yet I keep your precepts.
Their minds are closed to good *
but your law is my delight.

It was good for me to be afflicted, *
to learn your will.
The law from your mouth means more to me *
than silver and gold.

Glory to the Father, and to the Son *
and to the Holy Spirit:
as it was in the beginning, is now, *
and will be for ever. Amen.

Psalm Prayer

Lord, teach us goodness, discipline, and wisdom, and these gifts will keep us from becoming hardened by evil, weakened by laziness, or ignorant because of foolishness.

Ant. More precious than gold or silver, Lord, is the way of life you teach us.

Ant. 2 I have put my hope in God; I have no fear of man.

Psalm 56:2-7b, 9-14
Trust in God’s word

This psalm shows Christ in his passion (Saint Jerome).

Have mercy on me, God, men crush me;  *
they fight me all day long and oppress me.
My foes crush me all day long, *
for many fight proudly against me.

When I fear, I trust in you, *
in God, whose word I praise.
In God I trust, I shall not fear: *
what can mortal man do to me?

All day long they distort my words, *
all their thought is to harm me.
They band together in ambush, *
track me down and seek my life.

You have kept an account of my wanderings; †
you have kept a record of my tears; *
are they not written in your book?
Then my foes will be put to flight *
on the day that I call to you.

This I know, that God is on my side. *
In God, whose word I praise,
in the Lord, whose word I praise †
in God I trust; I shall not fear; *
what can mortal man do to me?

I am bound by the vows I made you. *
O God, I will offer you praise
for you have rescued my soul from death, *
you kept my feet from stumbling
that I may walk in the presence of God *
and enjoy the light of the living.

Glory to the Father, and to the Son, *
and to the Holy Spirit:
as it was in the beginning, is now, *
and will be for ever. Amen.

Psalm Prayer

Lord Jesus Christ, victim for our sins, you trusted in your Father’s protection and kept silent when you were tormented. Give us that same confidence and we will gladly suffer with you and for you, offering the Father our sacrifice of praise and walking before him in the light of the living.

Ant. I have put my hope in God; I have no fear of man.

Ant. 3 Your merciful love reaches high as the heavens, Lord.

Psalm 57
Morning prayer in affliction

This psalm tells of our Lord’s passion (Saint Augustine).

Have mercy on me, God, have mercy *
for in you my soul has taken refuge.
In the shadow of your wings I take refuge *
till the storms of destruction pass by.

I call to God the Most High, *
to God who has always been my help.
May he send from heaven and save me *
and shame those who assail me.

May God send his truth and love.

My soul lies down among lions, *
who would devour the sons of men.
Their teeth are spears and arrows, *
their tongue a sharpened sword.

O God, arise above the heavens; *
may your glory shine on earth!

They laid a snare for my steps *
my soul was bowed down.
They dug a pit in my path *
but fell in it themselves.

My heart is ready, O God, *
my heart is ready.
I will sing, I will sing your praise. *
Awake, my soul;
awake, lyre and harp. *
I will awake the dawn.

I will thank you, Lord, among the peoples, *
I will praise you among the nations
for your love reaches to the heavens *
and your truth to the skies.

O God, arise above the heavens; *
may your glory shine on earth!

Glory to the Father, and to the Son, *
and to the Holy Spirit:
as it was in the beginning, is now, *
and will be for ever. Amen.

Psalm Prayer

Lord, send your mercy and your truth to rescue us from the snares of the devil, and we will praise you among the peoples and proclaim you to the nations, happy to be known as companions of your Son.

Ant. Your merciful love reaches high as the heavens, Lord.

At the other hours, the complementary psalmody is used.

MIDMORNING

READING
Galatians 5:13-14

My brothers, remember that you have been called to live in freedom—but not a freedom that gives free rein to the flesh. Out of love, place yourselves at one another’s service. The whole law has found its fulfillment in this one saying: “You shall love your neighbor as yourself.”

Lightly I run in the way you have shown.
– For my heart is filled with joy.

CONCLUDING PRAYER

Let us pray.

Lord,
in midmorning you gave your Holy Spirit
to the apostles gathered in prayer.
Give us a share in the life and love
that your Spirit brings.
Grant this through Christ our Lord.
–  Amen.

ACCLAMATION

Let us praise the Lord.
– And give him thanks.

MIDDAY

READING
Galatians 5:16-17

Live in accord with the spirit and you will not yield to the cravings of the flesh. The flesh lusts against the spirit and the spirit against the flesh; the two are directly opposed. That is why you do not do what your will intends.

O God, you are good, and all goodness flows from you.
– O Lord, teach me the ways of holiness.

CONCLUDING PRAYER

Let us pray.

All-powerful and ever-living God,
with you there is no darkness,
from you nothing is hidden.
Fill us with the radiance of your light:
may we understand the law you have given us
and live it with generosity and faith.
Grant this through Christ our Lord.
– Amen.

ACCLAMATION

Let us praise the Lord.
– And give him thanks.

MIDAFTERNOON

Reading
Galatians 5:22, 23a, 25

The fruit of the spirit is love, joy, peace, patient endurance, kindness, generosity, faith, mildness and chastity. Since we live by the spirit, let us follow the spirit’s lead.

Lord, show me the path I must follow.
– Let your Spirit guide me to my true home.

CONCLUDING PRAYER

Let us pray.

Lord,
help us to follow the example
of your Son’s patience and endurance.
May we face all life’s difficulties
with confidence and faith.
Grant this through Christ our Lord.
– Amen.

ACCLAMATION

Let us praise the Lord.
– And give him thanks.

[markomalley]

Compline

INTRODUCTION

God, + come to my assistance.
– Lord, make haste to help me.

Glory to the Father, and to the Son, and to the Holy Spirit:
– as it was in the beginning, is now, and will be for ever. Amen. Alleluia.

Examination of Conscience

A brief examination of conscience may be made. In the communal celebration of the Office, a Penitential Rite using the formulas of the Mass may be inserted here.

[I confess to almighty God
and to you, my brothers and sisters,
that I have greatly sinned,
in my thoughts and in my words,
in what I have done and in what I have failed to do,

And, striking their breast, they say:

through my fault, through my fault,
through my most grievous fault;

Then they continue:

therefore I ask blessed Mary ever-Virgin,
all the Angels and Saints,
and you, my brothers and sisters,
to pray for me to the Lord our God.

The absolution by the Priest follows:

May almighty God have mercy on us,
forgive us our sins,
and bring us to everlasting life.
– Amen.]

HYMN

We praise you, Father, for your gifts
Of dusk and nightfall over earth,
Foreshadowing the mystery
Of death that leads to endless day.

Within your hands we rest secure;
In quiet sleep our strength renew;
Yet give your people hearts that wake
In love to you, unsleeping Lord.

Your glory may we ever seek
In rest, as in activity,
Until its fullness is revealed,
O source of life, O Trinity.

Melody: Te lucis ante terminum (plainchant) L.M.
Music: Anonymous, Gregorian
Text: West Malling Abbey

PSALMODY

Ant. In you, my God, my body will rest in hope.

Psalm 16
God is my portion, my inheritance

The Father raised up Jesus from the dead and broke the bonds of death (Acts 2:24).

Preserve me, God, I take refuge in you. †
I say to the Lord: “You are my God. *
My happiness lies in you alone.”

He has put into my heart a marvelous love *
for the faithful ones who dwell in his land.
Those who choose other gods increase their sorrows. †
Never will I offer their offerings of blood. *
Never will I take their name upon my lips.

O Lord, it is you who are my portion and cup; *
it is you yourself who are my prize.
The lot marked out for me is my delight: *
welcome indeed the heritage that falls to me!

I will bless the Lord who gives me counsel, *
who even at night directs my heart.
I keep the Lord ever in my sight: *
since he is at my right hand, I shall stand firm.

And so my heart rejoices, my soul is glad; *
even my body shall rest in safety.
For you will not leave my soul among the dead, *
nor let your beloved know decay.

You will show me the path of life, †
the fullness of joy in your presence, *
at your right hand happiness for ever.

Glory to the Father, and to the Son, *
and to the Holy Spirit:
as it was in the beginning, is now, *
and will be for ever. Amen.

Ant. In you, my God, my body will rest in hope.

READING
1 Thessalonians 5:23

May the God of peace make you perfect in holiness. May he preserve you whole and entire, spirit, soul, and body, irreproachable at the coming of our Lord Jesus Christ.

RESPONSORY

Into your hands, Lord, I commend my spirit.
– Into your hands, Lord, I commend my spirit.

You have redeemed us, Lord God of truth.
– I commend my spirit.

Glory to the Father, and to the Son, and to the Holy Spirit.
– Into your hands, Lord, I commend my spirit.

CANTICLE OF SIMEON

Ant. Protect us, Lord, as we stay awake; watch over us as we sleep, that awake, we may keep watch with Christ, and asleep, rest in his peace.

Luke 2:29-32
Christ is the light of the nations and the glory of Israel

Lord, + now you let your servant go in peace; *
your word has been fulfilled:

my own eyes have seen the salvation *
which you have prepared in the sight of every people:

a light to reveal you to the nations *
and the glory of your people Israel.

Glory to the Father, and to the Son, *
and to the Holy Spirit:
as it was in the beginning, is now, *
and will be for ever. Amen.

Ant. Protect us, Lord, as we stay awake; watch over us as we sleep, that awake, we may keep watch with Christ, and asleep, rest in his peace.

CONCLUDING PRAYER

Let us pray.

Lord God,
send peaceful sleep
to refresh our tired bodies.
May your help always renew us
and keep us strong in your service.
We ask this through Christ our Lord.
– Amen.

BLESSING

May the all-powerful Lord
grant us a restful night
and a peaceful death.
– Amen.

Antiphon or song in honor of the Blessed Virgin Mary

Hail, holy Queen, mother of mercy,
our life, our sweetness, and our hope.
To you do we cry,
poor banished children of Eve.
To you do we send up our sighs
mourning and weeping in this vale of tears.
Turn then, most gracious advocate,
your eyes of mercy toward us,
and after this exile
show us the blessed fruit of your womb, Jesus.
O clement, O loving,
O sweet Virgin Mary.

Or:

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

Or:

Salve, Regina, mater misericordiae;
 vita, dulcedo et spes nostra, salve,
Ad te clamamus, exsules filii Evae.
Ad te suspiramus, gementes et flentes
 in hac lacrimarum valle.

Eia ergo, advocata nostra,
 illos tuos misericordes occulos
 ad nos converte.
Et Iesum, benedictum fructum ventris tui,
 nobis post hoc exilium ostende.
O clemens, o pia, o dulcis Virgo Maria.

[Salvation]

Information: St. Methodius I of Constantinople

Feast Day:	June 14
Born:	8th century at Syracuse
Died:	847

[Salvation]

Interactive Saints for Kids

St. Methodius I

Feast Day: June 14
Died: 847

St. Methodius was born and raised at Syracuse in Sicily. He received an excellent education and when he finished studying, he decided to sail to Constantinople to seek an important job at the emperor's court.

During his travels, he met a holy monk who had long and deep chats with him. All his doubts about God and eternity came to Methodius' mind. The monk helped him see that to find real joy in life he should give himself to God in religious life.

Methodius was convinced. So when he arrived in Constantinople, he avoided the palace and went to a monastery instead. He later built a monastery on the island of Chinos. Soon after finishing construction, Methodius was called by the Patriarch of Constantinople to help govern the diocese.

In those days, the Christians were having serious difficulties in Constantinople. Some felt that it was wrong to have religious pictures and icons. There were bitter fights between those who thought that people were praying to the picture or statue and those who venerated the saints as models that inspired them and helped draw them closer to God.

The emperor agreed with the people who thought that pictures and statues were evil. St. Methodius, on the other hand, did not agree with the emperor. He understood why Christians needed pictures and statues and tried to make peace between the two sides. He was chosen to go to Rome and ask the pope to straighten out the situation.

When he returned, the angry emperor had him put in prison for seven years. Methodius suffered in a dark, damp prison but he would not let his spirit be crushed. He knew that Jesus would use his sufferings to help the Church.

Finally, in 842 the emperor died leaving behind a baby son. His wife, Theodora was made ruler until her son was old enough to rule. Theodora thought very differently from her husband. She felt that people should be free to have statues, icons and sacred pictures if they wanted them.

Methodius and those who had suffered for a long time were joyfully set free. One of the people who had made St. Methodius suffer the most was sent into exile by the empress. Then Methodius became the patriarch of Constantinople. The people loved him very much.

St. Methodius worked to maintain peace and unity between the people. He wrote beautiful essays about theology and the spiritual life. He also wrote lives of saints and poetry. Methodius finally died, four years after becoming patriarch, on June 14, 847.

[Salvation]

 

Catholic

Almanac:

Thursday, June 14
Liturgical Color: Green
G.K. Chesterton died on this day in 1936. Chesterton was a prolific writer of fiction and non-fiction and a Catholic convert. After his conversion he was known as a champion of the faith because of the many defenses he wrote of Catholicism.

[Salvation]

Catholic Culture

Daily Readings for: June 14, 2012
(Readings on USCCB website)

Collect: O God, from whom all good things come, grant that we, who call on you in our need, may at your prompting discern what is right, and by your guidance do it. 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.

ACTIVITIES

• Religion in the Home for Preschool: June

PRAYERS

• June Devotion: The Sacred Heart
• Devotion to the Sacred Heart
• Efficacious Novena to the Sacred Heart of Jesus
• Novena to the Sacred Heart

Ordinary Time: June 14th

Thursday of the Tenth Week of Ordinary Time

Old Calendar: St. Basil the Great, confessor, bishop and doctor

According to the 1962 Missal of Bl. John XXIII the Extraordinary Form of the Roman Rite, today is the feast of St. Basil the Great. His feast in the Ordinary Form of the Roman Rite is celebrated on January 2.

---

Meditation - The Eucharistic Presence of the Sacred Heart
In the Holy Eucharist the incarnate Son of God is present whole and entire — soul and body, divinity and humanity. In every consecrated Host, therefore, His Sacred Heart is present, an integral part of His glorified body, that living organ which for all the years of His mortal life pulsed His precious blood through artery and vein, and faithfully responded to every joy and every sorrow of His soul in both its Christ-life and its Jesus-life. After the consecration at every Holy Mass, in every Host received in Holy Communion, and in every tabernacle wherein the Blessed Sacrament is actually housed, there is present the Heart which is the most magnificent sanctum of the Holy Trinity and the universal instrument for the realization of all the Savior designs of Father, Son, and Holy Spirit; there is present the Heart by whose wisdom, mercy, and love those Savior designs were so gloriously executed; there is the Heart which is the living source and symbol of His whole life and work, both as the Christ of God and as the Jesus of the world, and therefore the source and symbol of the floods of light and streams of energy poured out to souls after that fatal hour in Paradise; yes, there is present on the altar the Heart which accounts even for this Eucharistic Presence itself, since it was from the love fountains of this Heart that came His desire to eat that Pasch with His beloved Apostles on Holy Thursday night and to speak those mysteriously sweet and mighty words: "Do ye this in commemoration of Me!" — Our Way to the Father by Rev. Leo M. Krenz, S.J.

[annalex]

Matthew
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Matthew 5
20.	For I tell you, that unless your justice abound more than that of the scribes and Pharisees, you shall not enter into the kingdom of heaven.	Dico enim vobis, quia nisi abundaverit justitia vestra plus quam scribarum, et pharisæorum, non intrabitis in regnum cælorum.	λεγω γαρ υμιν οτι εαν μη περισσευση η δικαιοσυνη υμων πλειον των γραμματεων και φαρισαιων ου μη εισελθητε εις την βασιλειαν των ουρανων
21.	You have heard that it was said to them of old: Thou shalt not kill. And whosoever shall kill shall be in danger of the judgment.	Audistis quia dictum est antiquis : Non occides : qui autem occiderit, reus erit judicio.	ηκουσατε οτι ερρεθη τοις αρχαιοις ου φονευσεις ος δ αν φονευση ενοχος εσται τη κρισει
22.	But I say to you, that whosoever is angry with his brother, shall be in danger of the judgment. And whosoever shall say to his brother, Raca, shall be in danger of the council. And whosoever shall say, Thou Fool, shall be in danger of hell fire.	Ego autem dico vobis : quia omnis qui irascitur fratri suo, reus erit judicio. Qui autem dixerit fratri suo, raca : reus erit concilio. Qui autem dixerit, fatue : reus erit gehennæ ignis.	εγω δε λεγω υμιν οτι πας ο οργιζομενος τω αδελφω αυτου εικη ενοχος εσται τη κρισει ος δ αν ειπη τω αδελφω αυτου ρακα ενοχος εσται τω συνεδριω ος δ αν ειπη μωρε ενοχος εσται εις την γεενναν του πυρος
23.	If therefore thou offer thy gift at the altar, and there thou remember that thy brother hath any thing against thee;	Si ergo offers munus tuum ad altare, et ibi recordatus fueris quia frater tuus habet aliquid adversum te :	εαν ουν προσφερης το δωρον σου επι το θυσιαστηριον και εκει μνησθης οτι ο αδελφος σου εχει τι κατα σου
24.	Leave there thy offering before the altar, and go first to be reconciled to thy brother: and then coming thou shalt offer thy gift.	relinque ibi munus tuum ante altare, et vade prius reconciliari fratri tuo : et tunc veniens offeres munus tuum.	αφες εκει το δωρον σου εμπροσθεν του θυσιαστηριου και υπαγε πρωτον διαλλαγηθι τω αδελφω σου και τοτε ελθων προσφερε το δωρον σου
25.	Be at agreement with thy adversary betimes, whilst thou art in the way with him: lest perhaps the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison.	Esto consentiens adversario tuo cito dum es in via cum eo : ne forte tradat te adversarius judici, et judex tradat te ministro : et in carcerem mittaris.	ισθι ευνοων τω αντιδικω σου ταχυ εως οτου ει εν τη οδω μετ αυτου μηποτε σε παραδω ο αντιδικος τω κριτη και ο κριτης σε παραδω τω υπηρετη και εις φυλακην βληθηση
26.	Amen I say to thee, thou shalt not go out from thence till thou repay the last farthing.	Amen dico tibi, non exies inde, donec reddas novissimum quadrantem.	αμην λεγω σοι ου μη εξελθης εκειθεν εως αν αποδως τον εσχατον κοδραντην

[annalex]

20. For I say to you, That except your righteousness shall exceed the righteousness of the Scribes and Pharisees, you shall in no case enter into the kingdom of heaven.
21. You have heard that it was said by them of old, You shall not kill; and whosoever shall kill shall be in danger of the judgment:
22. But I say to you that every one who is angry with his brother shall be liable to judgment; whoever insults his brother shall be liable to the council, and whoever says, 'You fool!' shall be liable to the hell of fire.

HILARY; Beautiful entrance He here makes to a teaching beyond the works of the Law, declaring to the Apostles that they should have no admission to the kingdom of heaven without a righteousness beyond that of Pharisees.

CHRYS. By righteousness is here meant universal virtue. But observe the superior power of grace, in that he requires of His disciples who were yet uninstructed to be better than those who were masters under the Old Testament. Thus He does not call the Scribes and Pharisees unrighteous, but speaks of their righteousness. And see how even herein he confirms the Old Testament that He compares it with the New, for the greater and the less are always of the same kind.

PSEUDO- CHRYS. The righteousness of the Scribes and Pharisees are the commandments of Moses; but the commandments of Christ are the fulfillment of that Law. This then is His meaning; Whosoever in addition to the commandments of the Law shall not fulfill My commandments, shall not enter into to the kingdom of heaven. For those indeed save from the punishment due to transgressions of the Law, but do not bringing into the kingdom; but My commandments both deliver from punishment, and bring into the kingdom. But seeing that to break the least commandments and not to keep them are one and the same, why does He say above of him that breaks the commandments, that he shall be the least in the kingdom of heaven, and here of him who keeps them not, that he shall not enter into the kingdom of heaven? See now to be these least into the kingdom is the same with not entering into the kingdom. For a man to be in the kingdom is not to reign with Christ, but only to be numbered among Christ's people; what he says then of him that breaks the commandments is, that he shall indeed be reckoned among Christians yet the least of them. But he who enters into the kingdom, becomes partaker of His kingdom with Christ. Therefore he who does not enter into the kingdom of heaven, shall not indeed have a part of Christ's glory, yet shall he be in the kingdom of heaven, that is, in the number of those over whom Christ reigns as King of heaven.

AUG. Otherwise, unless your righteousness exceed the righteousness of the Scribes and Pharisees, that is, exceed that of those who break what themselves teach, as it is elsewhere said of them, they say, and do not; just as if he had said, Unless your righteousness exceed in this way that you do what you teach, you shall not enter the kingdom of heaven. We must therefore understand something other than usual by the kingdom of heaven here, in which are to be both he who breaks what he teaches, and he who does it, but the one least, the other great; this kingdom of heaven is the present Church. In another sense is the kingdom of heaven spoken of that place where none enters but he who does what he teaches, and this is the Church as it shall be hereafter. ID. This expression, the kingdom of heaven, so often used by our Lord, I know not whether anyone would find in the books of the Old Testament. It belongs properly to the New Testament revelation, kept for His mouth whom the Old Testament figured as a King that should come to reign over His servants. This end, to which its precepts were to be referred, was hidden in the Old Testament, though even that had its saints who looked forward to the revelation that should be made.

GLOSS. Or, we may explain by referring to the way in which the Scribes and Pharisees understood the Law, not to the actual contents of the Law.

AUG. For almost all the precepts which the Lord gave, saying, But I say to you, are found in those ancient books. But because they knew not of any murder, besides the destruction of the body, the Lord shows them that every evil thought to the hurt of a brother is to be held for a kind of murder.

PSEUDO- CHRYS. Christ willing to show that he is the same God who spoke of old in the Law, and who now gives commandments in grace, now puts first of all his commandments, that one which was the first in the Law, first, at least, of all those that forbade injury to our neighbor

AUG. We do not, because we have heard that, You shall not kill, deem it therefore unlawful to pluck a twig, according to the error of the Manichees, nor consider it to extend to irrational brutes; by the most righteous ordinance of the Creator their life and death is subservient to our needs. There remains, therefore, only man of whom we can understand it, and that not any other man, nor you only; for he who kills himself does nothing else but kill a man. Yet have not they in any way done contrary to this commandment who have waged wars under God's authority, or they who charged with the administration of civil power have by most just and reasonable orders inflicted death upon criminals. Also Abraham was not charged with cruelty, but even received the praise of piety, for that he was willing to obey God in slaying his son. Those are to be excepted from this command whom God commands to be put to death, either by general law given, or by particular admonition at any special time. For he is not the slayer who ministers to the command, like a hilt to one smiting with a sword, nor is Samson otherwise to be acquitted for destroying himself along with his enemies, than because he was so instructed privily of the Holy Spirit, who through him wrought the miracles.

CHRYS. This, it was said by then; of old time, shows that it was long ago that they had received this precept. He says this that he might rouse His sluggish hearers to proceed to more sublime precepts, as a teacher might say to an indolent boy, Know you not how long time you have spent already in merely learning to spell? In that, I say to you, mark the authority of the legislator, none of the old Prophets spoke thus; but rather, Thus said the Lord. They as servants repeated the commands of their Lord; He as a Son declared the will of His Father, which was also His own. They preached to their fellow servants; He as master ordained a law for his slaves.

AUG. There are two different opinions among philosophers concerning the passions of the mind: the Stoics do not allow that any passion is incident to the wise man; the Peripatetics affirm that they are incident to the wise man but in a moderate degree and subject to reason; as, for example, when mercy is shown in such a manner that justice is preserved. But in the Christian rule we do not inquire whether the mind is first affected with anger or with sorrow, but whence.

PSEUDO- CHRYS. He who is angry without cause shall be judged; but he who is angry with cause shall not be judged. For if there were no anger, neither teaching would profit, nor judgments hold, nor crimes be controlled. So that he who on just cause is not angry, is in sin; for an unreasonable patience sows vices, breeds carelessness, and invites the good as well as the bad to do evil.

JEROME; Some people add here the words, without cause; but by the true reading the precept is made unconditional, and anger altogether forbidden. For when we are told to pray for them that persecute us, all occasion of anger is taken away. The words without cause then must be erased, for the wrath of man works not the righteousness of God.

PSEUDO- CHRYS. Yet that anger which arises from just cause is indeed not anger, but a sentence of judgment. For anger properly means a feeling of passion; but he whose anger arises from just cause does not suffer any passion, and is rightly said to sentence, not to be angry with.

AUG. This also we affirm should be taken into consideration, what is being angry with a brother; for he is not angry with a brother who is angry at his offense. He then it is who is angry without cause, who is angry with his brother, and not with the offense. ID. But to be angry with a brother to the end that he may be corrected, there is no man of sound mind who forbids. Such sort of motions as come of love of good and of holy charity, are not to be called vices when they follow right reason.

PSEUDO- CHRYS. But I think that Christ does not speak of anger of the flesh, but anger of the heart; for the flesh cannot be so disciplined as not to feel the passion. When then a man is angry but refrains from doing what his anger prompts him, his flesh is angry, but his heart is free from anger.

AUG. And there is this same distinction between the first case here put by the Savior and the second: in the first case there is one thing, the passion; in the second two, anger and speech following thereupon, He who says to his brother, Raca, is in danger of the council. Some seek the interpretation of this word in the Greek, and think that Raca means ragged, from the Greek paxos, a rag. But more probably it is not a word of any meaning, but a mere sound expressing the passion of the mind, which grammarians call an interjection, such as the cry of pain, 'heu.'

CHRYS. Or, Racha is a word signifying contempt and worthlessness. For where we in speaking to servants or children say, Go thou, or, Tell you him, in Syriac they would say Racha for 'thou.' For the Lord descends to the smallest trifles even of our behavior, and bids us treat one another with mutual respect.

JEROME; Or, Racha is a Hebrew word signifying, 'empty,' 'vain'; as we might say in the common phrase of reproach, 'empty-pate.' Observe that he says brother; for who is our brother, but he who has the same Father as ourselves?

PSEUDO- CHRYS. And it were an unworthy reproach to him who has in him the Holy Spirit to call him 'empty.'

AUG. In the third case are three things: anger, the voice expressive of anger, and a word of reproach, You fool. Thus here are three different degrees of sin; in the first when one is angry, but keeps the passion in his heart without giving any sign of it. If again he suffers any sound expressive of the passion to escape him, it is more than had he silently suppressed the rising anger; and if he speaks a word which conveys a direct reproach, it is a yet greater sin.

PSEUDO- CHRYS. But as none is empty who has the Holy Spirit, so none is a fool who has the knowledge of Christ; and if Racha signifies 'empty,' it is one and the same thing, as far as the meaning of the, word goes, to say Racha, or 'thou fool.' But there is a difference in the meaning of the speaker; for Racha was a word in common use among the Jews, not expressing wrath or hate, but rather in a light careless way expressing confident familiarity, not anger. But you will perhaps say, if Racha is not an expression of wrath, how is it then a sin? Because it is said for contention, not for edification; and if we ought not to speak even good words but for the sake of edification, how much more not such as are in themselves bad?

AUG .Here we have three arraignments: the judgment, the council, and hell-fire, being different stages ascending from the lesser to the greater. For in the judgment there is yet opportunity for defense; to the council belongs the respite of the sentence, what time the judges confer among themselves what sentence ought to be inflicted; in the third, hell-fire, condemnation is certain, and the punishment fixed. Hence is seen what a difference is between the righteousness of the Pharisees and Christ; in the first, murder subjects at man to judgment; in the second, anger alone, which is the least of the three degrees of sin.

RABAN. The Savior here names the torments of hell, Gehenna, a name thought to be derived from a valley consecrated to idols near Jerusalem, and filled of old with dead bodies, and defiled by Josiah, as we read in the Book of Kings.

CHRYS. This is the first mention of hell, though the kingdom of Heaven had been mentioned some time before, which shows that the gifts of the one comes of His love, the condemnation of the other of our sloth. Many thinking this a punishment too severe for a mere word, say that this was said figuratively. But I fear that if we thus cheat ourselves with words here, we shall suffer punishment in deed there. Think not then this too heavy a punishment, when so many sufferings and sins have their beginning in a word; a little word has often begotten a murder, and overturned whole cities. And yet it is not to be thought a little word that denies a brother reason and understanding by which we are men, and differ from the brutes.

PSEUDO- CHRYS. In danger of the council; that is (according to the interpretation given by the Apostles in their Constitutions), in danger of being one of that Council which condemned Christ.

HILARY; Or, he who reproaches with emptiness one full of the Holy Spirit, will be arraigned in the assembly of the Saints, and by their sentence will be punished for an affront against that Holy Spirit Himself.

AUG. Should any ask what greater punishment is reserved for murder, if evil-speaking is visited with hell-fire? This obliges us to understand, that there are degrees in hell.

CHRYS. Or, the judgment and the council denote punishment in this word: hell fire future punishment. He denounces punishment against anger, yet does not mention any special punishment , showing therein that it is not possible that a man should be altogether free from the passion. The Council here means the Jewish senate, for He would not seem to be always superseding all their established institutions, and introducing foreign.

AUG. In all these three sentences there are some words understood. In the first indeed, as many copies read without cause, there is nothing to be supplied. In the second, He who says to his brother, Racha, we must supply the words, without cause, and again, in He who says, You fool, two things are understood: to his brother, and, without cause. And this forms the defense of the Apostle, when he calls the Galatians fools, though he considers them his brethren; for he did it not without cause.

23. Therefore if you bring any gift to the altar, and there remember that your brother has anything against you,
24. Leave there your gift before the altar, and go your way; first be reconciled to your brother, and then come and offer your gift.

AUG. If it be not lawful to be angry with a brother, or to say to him Racha, or You Fool, much less is it lawful to keep in the memory anything which might convert anger into hate.

JEROME; It is not, if you have anything against your brother, but, If your brother has anything against you, that the necessity of reconciliation may be more imperative.

AUG. And he has somewhat against us when we have wronged him; and we have somewhat against him when he has wronged us, in which case there were no need to go to be reconciled to him, seeing we had only to forgive him, as we desire the Lord to forgive us.

PSEUDO-CHRYS But if it is he that has done you the wrong, and yet you be the first to seek reconciliation, you shall have a great reward.

CHRYS. If love alone is not enough to induce us to be reconciled to our neighbor, the desire that our work should not remain imperfect, and especially in the holy place, should induce us.

GREG. Lo, He is not willing to accept sacrifice at the hands of those who are at variance. Hence then consider how great an evil is strife, which throws away what should be the means of remission of sin.

PSEUDO-CHRYS See the mercy of God, that He thinks rather of man's benefit than of His own honor; He loves concord in the faithful more than offerings at His altar; for so long as there are dissensions among the faithful, their gift is not looked upon, their prayer is not heard. For no one can be a true friend at the same time to two who are enemies to each other. In like manner, we do not keep our fealty to God, if we do not love His friends and hate His enemies. But such as was the offense, such should also be the reconciliation. If you have offended in thought, be reconciled in thought; if in words, be reconciled in words; if in deeds, in deeds be reconciled. For so it is in every sin, in whatsoever kind it was committed, in that kind is the penance done.

HILARY; He bids us when peace with our fellow men is restored, then to return to peace with God, passing from the love of men to the love of God; then go and offer your gift.

AUG. If this direction be taken literally, it might lead some to suppose that this ought indeed to be so done if our brother is present, for that no long time can be meant when we are bid to leave our offering there before the altar. For if he be absent, or possibly beyond sea, it is absurd to suppose that the offering must be left before the altar, to be offered after we have gone over land and sea to seek him. Wherefore we must embrace an inward, spiritual sense of the whole, if we would understand it without involving any absurdity. The gift which we offer to God, whether learning, or speech, or whatever it be, cannot be accepted of God unless it be supported by faith. If then we have in anything harmed a brother, we must go and be reconciled with him, not with the bodily feet, but in thoughts of the heart, when in humble contrition you may cast yourself at your brother's feet in sight of Him whose offering you are about to offer. For thus in the same manner as though He were present, you may with unfeigned heart seek His Forgiveness; and returning thence, that is, bringing back again your thoughts to what you had first begun to do, may make your offering.

25. Agree with your adversary quickly, while you are in the way with him; lest at any time the adversary deliver you to the judge, and the judge deliver you to the officer, and you be cast into prison.
26. Verily I say to you, you shall by no means come out thence, till you have paid the uttermost farthing.

HILARY; The Lord suffers us at no time to be wanting in peaceableness of temper, and therefore bids us be reconciled to our adversary quickly, while on the road of life, lest we be cast into the season of death before peace be joined between us.

JEROME; The word here in our Latin books is 'consentiens,' in Greek, which means, 'kind,' 'benevolent.'

AUG. Let us see who this adversary is to whom we are bid to be benevolent. It may then be either the Devil or man or the flesh or God or His commandments. But I do not see how we can be bid be benevolent or agreeing with the Devil; for where there is good will, there is friendship, and no one will say that friendship should be made with the Devil, or that it is well to agree with him, having once proclaimed war against him when we renounced him; nor ought we to consent with him, with whom had we never consented, we had never come into such circumstances.

JEROME; Some, from that verse of Peter, Your adversary the Devil, &c. (1 Peter 5:8) will have the Savior's command to be, that we should be merciful to the Devil, not causing him to endure punishment for our sakes. For as he puts in our way the incentives to vice, if we yield to his suggestions, he will be tormented for our sakes. Some follow a more forced interpretation, that in baptism we have each of us made a compact with the Devil by renouncing him. If we observe this compact, then we are agreeing with our adversary, and shall not be cast into prison.

AUG. I do not see again how it can be understood of man. For how can man be said to deliver us to the Judge, when we know only Christ as the Judge, before whose tribunal all must be sisted. How then can he deliver to the Judge, who has himself to appear before Him? Moreover if any has sinned against any by killing him, he has no opportunity of agreeing with him in the way, that is in this life; and yet that hinders not but that he may be rescued from judgment by repentance Much less do I see how we can be bid be agreeing with the flesh; for they are sinners rather who agree with it; but they who it into subjection, do not agree with it, but compel it to agree with them.

JEROME. And how can the body be cast into prison if it agree not with the spirit, seeing soul and body must go together, and that the flesh can do nothing but what the soul shall command?

AUG. Perhaps then it is God with whom we are here enjoined to agree. He may be said too be our adversary, because we have departed from Him by sin, and He resists the proud. Whosoever then shall not have been reconciled in this life with God through the death of His Son, shall be by Him delivered to the Judge, that is, the Son, to whom He has committed all judgment. And man may be said to be in the way with God, because He is everywhere. But if we like not to say that the wicked are with God, who is everywhere present, as we do not say that the blind are with that light which is everywhere around them, there only remains the law of God which we can understand by our adversary. For this law is an adversary to such as love to sin, and is given us for this life that it may be with us in the way. To this we ought to agree quickly, by reaching, hearing, and bestowing on it the summit of authority, and that when we understand it, we hate it not because it opposes our sins, but rather love it because it corrects them; and when it is obscure, pray that we may understand it.

JEROME; But from the context the sense is manifest; the Lord is exhorting us to peace and concord with our neighbor; as it was said above, Go, be reconciled to your brother.

PSEUDO-CHRYS.The Lord is urgent with us to hasten to make friends with our enemies while we are yet in this life, knowing how dangerous for us that one of our enemies should die before peace is made with us. For if death bring us while yet at enmity to the Judge, he will deliver us to Christ, proving us guilty by His judgment. Our adversary also delivers us to the Judge, when he is the first to seek reconciliation; for he who first submits to his enemy, brings him in guilty before God.

HILARY; Or, the adversary delivers you to the Judge, when the abiding of your wrath towards him convicts you.

AUG. By the Judge I understand Christ, for the Father has committed all judgment to the Son; and by the officer or minister, an Angel, for, Angels came and ministered to Him; and we believe that He will come with His Angels to judge.

PSEUDO-CHRYS. The officer, that is, the ministering Angel of punishment, and he shall cast you into the prison of hell.

AUG. By the prison I understand the punishment of the darkness. And that none should despise that punishment, He adds, Verily I say to you, you shall not come out thence till you have paid the very last farthing.

JEROME; A farthing is a coin containing two mites. What He says then is, 'You shall not go forth thence till you have paid for the smallest sins.'

AUG. Or it is an expression to denote that there is nothing that shall go unpunished; as we say 'To the dregs,' when we are speaking of anything so emptied that nothing is left in it. Or by the last farthing may be denoted earthly sins. For the fourth and last element of this world is earth. Paid, that is in eternal punishment; and until used in the same sense as in that, Sit on my right hand until I make your enemies your footstool; for He does not cease to reign when His enemies are put under His feet. So here, until you have paid, is as much as to say, you shall never come out thence, for that he is always paying the very last farthing while he is enduring the everlasting punishment of earthly sins.

PSEUDO-CHRYS Or, if you will make your peace yet in this world, you may receive pardon of even the heaviest offenses; but if once damned and cast into the prison of hell, punishment will be exacted of you not for grievous sins only, but for each idle word, which may be denoted by the very last farthing.

HILARY; For because charity covers a multitude of sins, we shall therefore pay the last farthing of punishment, unless by the expense of charity we redeem the fault of our sin.

PSEUDO-CHRYS.Or, the prison is worldly misfortune which God often sends upon sinners.

CHRYS. Or, He here speaks of the judges of this world, of the way which leads to this judgment, and of human prisons; thus not only employing future but present inducements, as those things which are before the eyes affect us most, as St. Paul also declares, If you do evil, fear the power, for He bears not the sword in vain.

Catena Aurea Matthew 5

[annalex]

[Salvation]

The Word Among Us

Meditation: Matthew 5:20-26

“Whoever is angry with his brother will be liable to judgment.” (Matthew 5:22)

At first glance, these words seem very harsh. Surely Jesus wouldn’t put my anger on the same level as murder! Wouldn’t he understand if I received Communion today, but put off reconciling with my brother or sister for a while longer?

For the answer, we have to look inside our hearts. Anger is a normal human emotion, but as with all other emotions, we should never let it con­trol us. Just a brief look at the conse­quences of unchecked anger shows us how destructive it can be: domes­tic abuse, divorce, road rage, even murder. Even hidden anger can be deadly. Concealed beneath the façade of a smile and a pleasant demeanor, it can lead to patterns of pride, jeal­ousy, judgment, and gossip.

We can’t afford to overlook the resentments we may be holding against other people. We can try to keep these feelings within us and even dismiss them as not really threatening anyone. But sooner or later, we will have to deal with them, even if the person against whom we have these feelings has long left our lives. The anger we have ignored can be like a poison meant for someone else—which we’ve swallowed our­selves! This poison of bitterness and hostility can cast a shadow over us, contaminating our relationships, and even becoming the darkened lenses through which we view the whole world.

Jesus is very clear about asking us to reconcile with one another. He is the God of peace, and he wants us to bring that peace to others (Philip­pians 4:9). As we let the Holy Spirit work in us, healing us and resolving our inner conflicts, we will find it easier to live in harmony with every­one, even those who have hurt us in the past.

So try your best to forgive. If there is an offense that you just can’t forgive, try taking a small step toward that goal. And take another step tomorrow. And then another, and another. Spend time with the Lord each day, and let his great gift of time slowly heal you. Jesus really can make us whole and bring us all to reconciliation!

“Lord, shine your light into my heart, and show me where I am wounded by anger and resentment. Come, Holy Spirit, and burn away all bitterness in the fire of your love!”

1 Kings 18:41-46; Psalm 65:10-13

[Salvation]

 

Marriage = One Man and One Woman

Til' Death Do Us Part

Daily Marriage Tip for June 14, 2012:

(Reader’s Tip) Choose your battles. Every little thing isn’t worth an argument.

[Salvation]

Regnum Christi

Keep Your Words Short and Sweet

| SPIRITUAL LIFE | SPIRITUALITY

Thursday of the Tenth Week of Ordinary Time

Father Shawn Aaron, LC
Matthew 5:20-26

Jesus said to his disciples: “For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven. You have heard that it was said to those of ancient times, ´You shall not murder´; and ´whoever murders shall be liable to judgment.´ But I say to you that if you are angry with a brother or sister, you will be liable to judgment; and if you insult a brother or sister, you will be liable to the council; and if you say, ´You fool,´ you will be liable to the hell of fire. So when you are offering your gift at the altar, if you remember that your brother or sister has something against you, leave your gift there before the altar and go; first be reconciled to your brother or sister, and then come and offer your gift. Come to terms quickly with your accuser while you are on the way to court with him, or your accuser may hand you over to the judge, and the judge to the guard, and you will be thrown into prison.”

Introductory Prayer: Father of love, source of all blessings, you have led me throughout my life, and you lead me still. Thank you for your paternal care. Jesus, Son of God, you died for me on the cross to pay for my sins and manifest your unconditional love for me. Thank you for showing me the way home to the Father. Holy Spirit, sweet guest of the soul, you heal me and strengthen me and set me on fire from the most intimate depths of my soul. Thank you for your loving presence within me.

Petition: Jesus meek and humble of heart, make my heart more like yours.

1. Anger in Our Hearts: Jesus is speaking here in particular about anger, that is, a desire for revenge or an attitude that simply refuses to forgive. Jesus always brings us back to the human heart. Actions flow from decisions made in the heart, even if not immediately evident. When we cultivate a sentiment in our heart – be it good or evil - it will eventually find ways of coming to fruition. “If you are angry do not sin; do not let the sun go down on your anger or you will give the devil a chance” (Ephesians 4:26). Any unwillingness to forgive leads to resentment in the heart and ultimately destroys lives and relationships. “What does it mean to forgive, if not to appeal to a good that is greater than any evil?” (Pope John Paul II, Memory and Identity, p. 15).

2. Insults Are Grave Matters: “Sticks and stones may break my bones…” Each one of us knows firsthand the penetrating power of words. With them one may edify or destroy, enhance or tarnish, heal or wound. It is rather striking that Jesus refers to insults towards “a brother or sister:” in other words, insulting those closest to us, especially those closest to our heart. It is no revelation that those we love the most are also the ones most capable of wounding us deeply, and vice versa. What dagger could ever penetrate more than an unkind word from a loved one? The true revelation is that God takes each word we speak seriously. In fact, he will hold us accountable for them because the words are an outward manifestation of what we have in our hearts. The power of words reveals the weight of words.

3. Hold No Grudges: “If you remember that your brother or sister has something against you…” This phrase makes us shift a little in our seats. Jesus gives us a tremendous view into God’s heart. God’s very essence is a unity of love – three persons, one nature. We are made in God’s image, and we are made to live forever in union with God. But so too are my brothers and sisters. If we have done anything to wound the union of love with those around us, then we must repair the breach. In fact, it is so important to God (and so important for us) that God will not accept our “offering” if we have consciously wounded the unity with those around us. Bring those particularly difficult relationships to prayer, and draw the strength from God to love as we should. He will not ask for some virtue and then refuse his grace.

Conversation with Christ: Lord, teach me to love and help me to be a saint. You have created me and called me to the Catholic faith. Help me to live that faith generously, living the primacy of love in my daily life. Mother Most Pure, make my heart only for Jesus.

Resolution: Today I will do three hidden acts of charity.

[Salvation]

Anger Desires Control

• Homily of the Day
• June 14th, 2012
• Food For Thought

First Reading: 1 Kgs 18:41-46

Psalm: Ps 65:10, 11, 12-13

Gospel: Mt 5:20-26

Anger, at its very core, desires control. When things don’t work out as we wish, we lash out. When something is out of place, we grudgingly bring it to the attention of the one in charge. When something just ticks us off, we don’t care who gets hurt as long as everyone knows that we’re the one in the right.

But, Jesus instructs us to be careful and to diligently watch ourselves. Our blood pressure shoots up, our nerves are rattled, and it’ll take some time for us to calm down. Then, there’ll be regrets because we unintentionally raised a threatening hand to slap, or even more execrable, hurtful words were expressed that can never be taken back.

Don’t let our lividness get the best of us. Through prayer and meditation, we can become more aware of our fragile emotional state and also how vulnerable other people feel about their sense of self- worth. Let’s continue to pray for patience and a calm, collected disposition. It’s always good to knock on a door rather than break it down.

[Salvation]

One Bread, One Body

One Bread, One Body

 

<< Thursday, June 14, 2012 >>

Saint of the Day

1 Kings 18:41-46
View Readings

Psalm 65:10-13

Matthew 5:20-26

"HOLY, HOLY, HOLY" (Rv 4:8)

"I tell you, unless your holiness surpasses that of the scribes and Pharisees you shall not enter the kingdom of God." —Matthew 5:20

 

Jesus calls us to be holy as He is holy — to be holy in every aspect of our conduct (1 Pt 1:15-16). Our holiness may need to surpass even that of those we consider holy (see Mt 5:20). We must become the very righteousness of God (2 Cor 5:21, RNAB) and become perfect as our heavenly Father is perfect (Mt 5:48). Jesus' standards for holiness are the highest ever set for human beings. In fact, they are humanly impossible — but absolutely necessary for us to see God (Heb 12:14), that is, go to heaven.

The only way to meet the Lord's requirement of perfect holiness (1 Thes 5:23) is through the Holy Spirit. We cannot be holy by our might and power, but only by the Holy Spirit (Zec 4:6). Only the Holy Spirit can prepare for the Lord a Church that is "holy and immaculate, without stain or wrinkle or anything of that sort" (Eph 5:27).

Ask the Holy Spirit to give you a stronger desire for holiness. May you want holiness more than you want pleasure. May you love the Lord so deeply that you want to be like Him, that is, to be holy. May you live and die for holiness' sake (see Mt 5:6). Come, Spirit of holiness!

 

Prayer: Father, may I be sick of sin, crucified to the world (Gal 6:14), and holy.

Promise: "Your paths overflow with a rich harvest; the untilled meadows overflow with it, and rejoicing clothes the hills." —Ps 65:12-13

Praise: When William's sister wrote him about the "New Age," he then wrote her about the One Who makes all things new.

[Salvation]

Did you pray in front of a

Planned Parenthood Clinic

today? 

Please pray for an

end to abortion in the United States.