Wednesday, April 19, 2017

The Feast Of Mercy



 


      During the course of Jesus' revelations to Saint Faustina on the Divine Mercy He asked on numerous occasions that a feast day be dedicated to the Divine Mercy and that this feast be celebrated on the Sunday after Easter. The liturgical texts of that day, the 2nd Sunday of Easter, concern the institution of the Sacrament of Penance, the Tribunal of the Divine Mercy, and are thus already suited to the request of Our Lord. This Feast, which had already been granted to the nation of Poland and been celebrated within Vatican City, was granted to the Universal Church by Pope John Paul II on the occasion of the canonization of Sr. Faustina on 30 April 2000. In a decree dated 23 May 2000, the Congregation for Divine Worship and the Discipline of the Sacraments stated that "throughout the world the Second Sunday of Easter will receive the name Divine Mercy Sunday, a perennial invitation to the Christian world to face, with confidence in divine benevolence, the difficulties and trials that mankind will experience in the years to come." These papal acts represent the highest endorsement that the Church can give to a private revelation, an act of  papal infallibility proclaiming the certain sanctity of the mystic, and the granting of a universal feast, as requested by Our Lord to St. Faustina.
Concerning the Feast of Mercy Jesus said:
Whoever approaches the Fountain of Life on this day will be granted complete forgiveness of sins and punishment. (Diary 300)
I want the image solemnly blessed on the first Sunday after Easter, and I want it to be venerated publicly so that every soul may know about it. (Diary 341)
This Feast emerged from the very depths of My mercy, and it is confirmed in the vast depths of my tender mercies. (Diary 420)
On one occasion, I heard these words: My daughter, tell the whole world about My Inconceivable mercy. I desire that the Feast of Mercy be a refuge and shelter for all souls, and especially for poor sinners. On that day the very depths of My tender mercy are open. I pour out a whole ocean of graces upon those souls who approach the fount of My mercy. The soul that will go to Confession and receive Holy Communion shall obtain complete forgiveness of sins and punishment.* [our emphasis] On that day all the divine floodgates through which grace flow are opened. Let no soul fear to draw near to Me, even though its sins be as scarlet. My mercy is so great that no mind, be it of man or of angel, will be able to fathom it throughout all eternity. Everything that exists has come forth from the very depths of My most tender mercy. Every soul in its relation to Me will contemplate My love and mercy throughout eternity. The Feast of Mercy emerged from My very depths of tenderness. It is My desire that it be solemnly celebrated on the first Sunday after Easter. Mankind will not have peace until it turns to the Fount of My Mercy. (Diary 699)
Yes, the first Sunday after Easter is the Feast of Mercy, but there must also be deeds of mercy, which are to arise out of love for Me. You are to show mercy to our neighbors always and everywhere. You must not shrink from this or try to absolve yourself from it. (Diary 742)
I want to grant complete pardon to the souls that will go to Confession and receive Holy Communion on the Feast of My mercy. (Diary 1109)
As you can see the Lord's desire for the Feast includes the solemn, public  veneration of the Image of Divine Mercy by the Church, as well as personal acts of veneration and mercy. The great promise for the individual soul is that a devotional act of sacramental penance and Communion will obtain for that soul the plenitude of the divine mercy on the Feast.
*The Cardinal of Krakow, Cardinal Macharski, whose diocese is the center of the spread of the devotion and the sponsor of the Cause of Sr. Faustina, has written that we should use Lent as preparation for the Feast and confess even before Holy Week! So, it is clear that the confessional requirement does not have to be met on the Feast itself. That would be an impossible burden for the clergy if it did. The Communion requirement is easily met that day, however, since it is a day of obligation, being Sunday. We would only need confession again, if received earlier in Lenten or Easter Season, if we were in the state of mortal sin on the Feast.

....

Taken from: https://www.ewtn.com/devotionals/mercy/feast.htm 

Sunday, April 16, 2017

‘The resurrection is not a fantasy,’ Pope Francis insists on Easter Sunday

Pope Francis once again broke with tradition on Easter Sunday, delivering a largely improvised homily centered on a phone call from the day before with a young engineer suffering from a serious illness. Francis said he attempted to explain to the young man that while God does not give explanations for the suffering of the world, he does offer the promise of the resurrection, which the pope insisted is no mere "fantasy."
    ‘The resurrection is not a fantasy,’ Pope Francis insists on Easter Sunday
    Pope Francis celebrates Easter Mass, in St. Peter's Square, at the Vatican, Sunday, April 16, 2017. (Credit: AP Photo/Andrew Medichini.)
    ROME- In vintage Pope Francis style, the pontiff broke with tradition and delivered an off-the-cuff homily for Easter Sunday, one of the very few improvised speeches in such a solemn setting from a pope who’s used to putting his prepared remarks aside to speak from the heart on more informal occasions.
    “Jesus has risen from the dead,” Francis said. “And this is not a fantasy. It’s not a celebration with many flowers [pointing at the arrangements surrounding him]. This is beautiful, but [the resurrection] is more.”
    Pope Francis celebrates the Easter Mass, in St. Peter's Square, at the Vatican, Sunday, April 16, 2017. (Credit: AP Photo/Andrew Medichini.)
    Pope Francis celebrates the Easter Mass, in St. Peter’s Square, at the Vatican, Sunday, April 16, 2017. (Credit: AP Photo/Andrew Medichini.)


    “It is the mystery of the thrown-away stone, that ends up being the cornerstone of our existence. Christ has risen from the dead. In this throwaway culture, where that which is not useful takes the path of the use-and-throw, where that which is not useful is discarded, that stone that was discarded is the fountain of life,” he said.
    And even “us, little pebbles,” who’ve been thrown in an earth full of “suffering, tragedy,” with faith in the risen Christ, “have a reason for being, amidst so much calamity. A sense to look beyond: There is not a wall, but a horizon. There’s life, joy, in there is the cross with this ambivalence.”


    The pope began his remarks saying that the Church, facing “our distrust, [and] closed and fearful hearts,” continues to say, “calm down, the Lord has risen.”
    But, he continued, if he has come back from the dead, “how do these things happen, so many tragedies: illnesses, human trafficking, human exploitation, wars, destruction, mutilations, vengeance, hatred?”
    “Where is the Lord?” he asked aloud.


    Francis then shared that on Saturday he’d phoned a young man, an engineer with a “serious illness,” and the pope told him “there are no explanations for what’s happening to you. Look at Jesus crucified, God has done this with his son. There’s no other explanation.”
    To this, the pontiff said, the man answered: “Yes, but he [God] asked his Son and the Son said yes. He didn’t ask me if I wanted this.
    “And this moves us. Not one of us is asked, ‘Are you happy with what’s happening in the World? Are you willing to carry this cross?’” he said.
    “Today the Church continues to say, stop, Jesus is risen.”


    Francis has improvised homilies before. He does so every morning in Santa Marta, behind closed doors. Every Holy Thursday, when he visits prisons or refugee centers to celebrate the Mass for the Lord’s Last Supper, and he even did so once in the middle of a tropical storm, in the Philippines, back in 2015.
    Yet he’s never strayed far from the text in such a solemn context before. On this occasion, however, there was no homily, he improvised all the way.
    “You, little pebble, have a reason in life. Because you’re a pebble holding on to the cornerstone, that stone that evilness of sin has discarded,” Francis said in his homily. “What does the Church say amidst so much tragedy: the stone that was discarded wasn’t … From within the heart [the Church says] Jesus is risen!”


    Closing his homily, Francis called upon those present to think about the every-day problems of life, illnesses, wars, human tragedies and say, “with a humble voice, without flowers, alone, to God who’s in front of us: ‘I don’t know how this is going, but I’m sure that Christ has risen.’”


    Urbi et Orbi


    After the Mass, and this time staying true to the text, Pope Francis went up to the “loggia centrale,” or the central balcony in St. Peter’s Basilica overlooking the square, to deliver what is known as the Urbi et Orbi blessing.


    Pope Francis waves prior to delivering his Urbi et Orbi (to the city and to the world) message, from the main balcony of St. Peter's Basilica at the Vatican, Sunday, April 16, 2017. (Credit: AP Photo/Gregorio Borgia.)
    Pope Francis waves prior to delivering his Urbi et Orbi (to the city and to the world) message, from the main balcony of St. Peter’s Basilica at the Vatican, Sunday, April 16, 2017. (Credit: AP Photo/Gregorio Borgia.)


    This window is used regularly twice a year, for this blessing imparted on Easter Sunday and Christmas day. It’s also the window from where a new pope is presented to the world.
    Popes typically use their Easter Day Urbi et Orbi blessing, addressed “to the city and to the world,” to present a summary of the global situation, singling out what are bound to be the Vatican’s key political and social concerns for the foreseeable future.


    Pope Francis held to form on Sunday, and judging by what seemed to be foremost on his mind, as proved by his improvised homily, it’s a good bet that the instruction to reach out to what he’s described as “the outskirts of society” amidst a throwaway culture will continue to loom front and center of his papacy, as has been the case for the past four years.
    He spoke of the “Risen Shepherd,” meaning Christ who rose from the dead on the third day. Francis used this figure to say that he “tirelessly seek us,” with the “marks of the passion- the wounds of his merciful love- he draws on us to follow him on his way.”


    Today too, Francis said, “he places upon his shoulders so many of our brothers and sisters crushed by evil in all its varied forms,” before listing many of them.
    He began with all those “lost in the labyrinths of loneliness and marginalization.”


    For a pope who’s often railed against the modern economic system, saying that this “economy kills,” having placed the “god money” at the center instead of the human person, he was at it again on Sunday, but going after the two most profitable “illegal industries:” Human slavery and drug trafficking.


    The Risen Shepherd, the pope said, takes upon himself the victims of every form of slavery, inhuman labor, illegal trafficking, exploitation and decriminalization, and grave form of addictions, and those abused in their own homes.
    Seeing that Francis is currently hosting both Christian and Muslim refugee families in the Vatican, the world has come to expect the Argentine pontiff to shine a light over the thousands who still venture towards Europe in overloaded rubber boats every day, with countless lives lost in the “mare mortum,” the Mediterranean Sea, which as he’s said before, has become a cemetery.
    “The Risen Shepherd walks beside all those forced to leave their homelands as a result of armed conflicts, terrorist attacks, famine and oppressive regimes,” he said, placing attention also on those who look after people forced to migrate.


    Expressing a hope more than stating a fact, Francis then urged the Risen Lord to “guide the steps of all those who work for justice and peace. May he grant the leaders of nations the courage they need to prevent the spread of conflicts and to put a halt to the arms trade.”
    As is usually the case, the pope then “ticked off” specific conflict zones, praying in particular for the civil population in Syria, “pray to end a war that continues to sow horror and death,” the entire Middle East, particularly the Holy Land, Iraq and Yemen.


    In a last-minute addition to his text, Pope Francis commented on a suicide bombing in Aleppo, Syria, on Saturday that killed roughly 100 people, most of whom were refugees waiting to be evacuated from four government-held vans. The attacker drove the powerful bomb up to buses waiting to carry people to safety, using a van meant to hold aid supplies.
    “Just yesterday, there was the latest ignoble attack on refugees attempting to flee, which provoked numerous deaths and injuries,” the pope said.
    Francis then turned his attention to Africa.
    “May the Good Shepherd,” Francis said, remain close to South Sudan, Sudan, Somalia and Democratic Republic of Congo, all waging their own civil and ethnic wars, aggravated by a famine affecting certain parts of Africa and which has put millions of lives at risk.
    Avoiding naming any country in particular, or perhaps knowing that it applies to most, he prayed for Latin America, hoping that the Risen Jesus may sustain those committed to ensuring the common good despite political and social tensions that “in some cases have resulted in violence.”


    Last but not least, he prayed for Ukraine, “still beset by conflict and bloodshed,” and Europe. It’s worth remembering that the Ukraine was invaded by Russia in 2014.


    Francis closed his blessing noting that all Christians this year celebrate Easter on the same date- a rare occurrence since different churches use different calendars.
    “With one voice, in every part of the world, we proclaim the great message: ‘The Lord is truly risen, as he said!’ May Jesus, who vanquished the darkness of sin and death, grant peace to our days.”




    ....
    Taken from: https://cruxnow.com/vatican/2017/04/16/resurrection-not-fantasy-pope-francis-insists-easter-sunday/

    Sunday, April 9, 2017

    “I have reason to be angry,” Jonah answers, “angry enough to die.”


    Euthanasia

    Between Power Or Love: Euthanasia as a distorted image of God


    “Have you reason to be angry over the plant?” God asks Jonah. (The plant had sheltered Jonah, but then God sent a worm that attacked the plant so that it withered).
    “I have reason to be angry,” Jonah answers, “angry enough to die.”


    His response always baffled me.  How could he be so angry over something so inconsequential, embittered to the point of wanting to die?  The answer sheds light on our culture’s drift toward euthanasia.


    Underneath the argument for “mercy killing” in Canada and other countries, and deeper than any desire to escape suffering, is our desperate human wrestling with a Power greater than ourselves.  At issue is our image of God: is there an impersonal Power that causes our suffering and death, or a loving Person who permits weakness and helplessness for our greater good?  Our perception will affect the depth of our anger in response to the injustices of life.  Our subsequent decision to either cultivate that anger into hatred, or dissolve it through forgiveness, will express our choice, accumulated and solidified over a lifetime, between love or power, life or death.


    So much of what we suffer as innocent children we can choose to hold on to as responsible adults. 


    Or we can forgive.  Imagine a child wounded by parental neglect or mistreatment, who grows us believing the lie that he or she has no inherent worth or dignity.  Depending on personality, one child might react to this injustice with anger, violence, and anti-social behaviour.  Another might feel like a helpless victim, with no choice but to roll up in a corner and die, to escape the pain of being unloved.   Victims can learn to identify with their abusers and abandon their own souls.   Interiorly, it is a tug of war, a battle between life and death.  Will we put our anger at the service of our true self, to defend our human dignity?  Or will we identify with our oppressor, and direct our anger inward, blaming ourselves for being rejected, punishing ourselves for not being good enough?  If we do not know there is a God of love, mercy and justice to whom we can appeal, we can despair.  Is a person
    to blame? …


    We can be angry with suffering.  This is understandable.  We are permitted to relieve our suffering, but when it is unavoidable, Christians are called to look to the Cross for its ultimate significance.  In his apostolic letter, The Meaning of Christian Suffering , John Paul II wrote that suffering is “man’s weakness and emptying of self.”   Suffering empties us, like Christ on the Cross.  It makes us weak, like Christ on the Cross.  It makes us dependent on Another, like Christ on the Cross. Ultimately, it opens our hearts to receive the fullness of love.


    But it is frightfully easy to misread suffering.  For Christians, it is an invitation to union with Christ.


    But those of other faiths, and even for Christians themselves, can misinterpret it as meaningless punishment of a vindictive God.  It is natural to be angry, even infuriated, at being the victim of unmerited punishment.  We could despise the One who inflicts it.



    By Fr Tim McCauley, priest of the Archdiocese of Ottawa. Read more at Convivium.

    ....

    Monday, April 3, 2017

    Pope Francis: Jesus' mercy fulfils the law


                      the woman caught in adultery falls before jesus photo: THE WOMAN CAUGHT IN ADULTERY FALLS BEFORE JESUS 1HETHATISWITHOUTSIN.jpg                     


    (Vatican Radio) Pope Francis said Mass in the chapel of the Casa Santa Marta on Monday. Reflecting on the Readings of the Day, the Holy Father focused on the significance of Jesus’ fulfilment of the law: what it means, and how He accomplishes it.
    Taking his queues from the day’s Gospel, in which St. John’s account of Our Lord’s mercy toward the woman caught in adultery was proclaimed, and from the 1st Reading, from the Book of the Prophet Daniel, which recounted the story of Susanna, the innocent woman and chaste wife falsely accused of adultery by the very men, who were appointed judges over God’s people, in which the Lord first raised up Daniel as His prophet, to secure justice in the form of vindication for Susanna and punishment for her false accusers, Pope Francis said:
    “There have always been corrupt judges, and there still are corrupt judges everywhere in the world. Why is corruption in people? Sin is one thing: "I have sinned, I’ve stumbled, I’ve been unfaithful to God, but then I try not to do it again, or I try to set things right with the Lord, or at least I [admit] that all is not well.” Corruption, though: that is when sin enters ever more deeply, ever more deeply, ever more deeply into your conscience, and will not leave you room even to breathe.”

    Click below to hear our report


    Everything, that is, “becomes sin”: that is “corruption.” The corrupt, Pope Francis went on to say,  believe “with impunity” that they are doing good. In the case of Susanna, the elderly judges “were corrupted by the vices of lust,” threatening to give “false testimony” against her. Nor was it either the “first case” recorded in Scripture of false witness: The Pope recalled also Jesus own case, his condemnation on false testimony. In the case of the true adulteress, we find other judges, Pope Francis said, who were “out of their gourds” having allowed there to grow in their minds an interpretation of the law that was, “so rigid as to leave no room for the Holy Spirit”: that is to say, “the corruption of legality, of legalism, against grace.” Then there is Jesus, the true Teacher of the Law, before the false judges who had “perverted the heart” or gave unjust sentences “oppressing the innocent and absolving evildoers”:
    “Jesus says few things, very few things. He says: ‘He that is without sin, cast the first stone at her.’ To the sinful woman [He says], ‘I do not condemn you. Do not sin any more’ – and this is the fullness of the law, not that of the Scribes and Pharisees who had corrupted their minds by making so many laws, many laws, without leaving room for mercy. Jesus is the fullness of the law and God judges with mercy.”
    Leaving the innocent woman free, to whom Jesus says “Mom” because – Pope Francis said – “His mother is the only innocent one,” for the corrupt judges are reserved “not nice words” through the mouth of the prophet: “wizened with vices”. The Pope’s invitation therefore is to think of the evil “with which our vices judge people”:
    “We, too, judge others in our hearts: are we corrupt, or not yet? Stop. Let’s stop ourselves, and let us look to Jesus, who always judges with mercy: ‘Neither do I condemn you. Go in peace and sin no more."

    ....
    Taken from:
    http://en.radiovaticana.va/news/2017/04/03/pope_francis_jesus_mercy_fulfils_the_law_/1303069


    Saturday, April 1, 2017

    Philosophy neglects very Bible from which much of it derives




    Image result for bible and greek philosophy 

    by

     

    Damien F. Mackey

     

     

     

     

    St. Justin Martyr had espoused the view of the Greek philosophers

    borrowing from the biblical Hebrews.

     

     

     

     

     

    This article continues with a common theme of mine, that the Church Fathers were quite right about the Hebrew origins of mainstream Greek philosophy.

     

    In previous articles I have supported

     

                   i.          St. Clement of Alexandria’s view that Plato’s writings took their inspiration from the Hebrew Moses, and

                 ii.          St. Ambrose’s belief that Plato had learned from the prophet Jeremiah in Egypt; a belief that was initially taken up by St. Augustine, who added that

               iii.          Greek philosophy generally derived from the Jewish Scriptures.

     

    And, though St. Augustine later retracted his acceptance of St. Ambrose’s view, realising that it was chronologically impossible for Jeremiah (c. 600 BC) to have met Plato anywhere, considering the c. 400 BC date customarily assigned to Plato, I have, on the other hand, looked to turn this around by challenging the conventional dates.

    From the Book of Jeremiah we learn that Jeremiah and Baruch went together to Egypt. So this Baruch, whom tradition also identifies as Zoroaster, would be a possible candidate to consider for St. Ambrose ‘Plato who was contemporaneous with Jeremiah in Egypt’.

    Again, much of Plato’s most famous work, The Republic, with its themes of justice and righteousness, could have arisen, I suggest, from the intense dialogues of the books of Jeremiah and Job of identical themes. I have discussed this further in other articles.

     

    Saint Justin Martyr

     

    Moreover, St. Justin Martyr had, even earlier than the above-mentioned Church Fathers, espoused the view of the Greek philosophers borrowing from the biblical Hebrews. And Justin Martyr too, had, like Plato, written an Apology, in Justin’s case also apparently (like Plato) in regard to a martyrdom. So we read (http://beityahuwah.blogspot.com/2005/08/plato-stole-his-ideas-from-):

     

    Plato Stole his ideas from Moses: True or False ….

     

    The belief that the philosophers of Greece, including Plato and Aristotle, plagiarized certain of their teaching from Moses and the Hebrew prophets is an argument used by Christian Apologists of Gentile background who lived in the first four centuries of Christians.

     

    My comment: I would like to take this thinking yet a stage further, however.

    Just as I have argued in my:

     

    Solomon and Sheba

     


     

    that the supposed Athenian statesman and lawgiver, Solon, was in fact a Greek appropriation of Israel’s wise lawgiver, Solomon, so do I believe that the primary ‘Ionian’ and ‘Greek’ philosophers of antiquity were actually Greek appropriations of Hebrew sages and prophets. Regarding the supposed “Father of Philosophy”, Thales, for instance, see my:

     


     


     



    Consequently, I am appreciative of this item by Peter J. Leithart, entitled “Philosophical Bible” (https://www.firstthings.com/blogs/leithart/2016/06/philosophical-bible), in which Leithart makes mention of Yoram Hazony’s The Philosophy of Hebrew Scripture:

     

    Why isn't the Hebrew Bible taken seriously as a text of philosophy, ethics, or political thought? That it isn't is obvious. As Yoram Hazony observes in his The Philosophy of Hebrew Scripture, his graduate training at Rutgers all but ignored the Bible: “political theory and the history of political ideas were presented as a tradition that began in pre-Socratic Greece, ad proceeded from there to Plato and Aristotle, to the Greek and Roman political schools, to the political thought of Christianity as found in the New Testament and the writings of the Church Fathers and especially Augustine.” From there to Thomas, Machiavelli, Hobbes, and Locke, and so on. But “the contribution of the Hebrew Bible to the political ideas of the West is either passed over in silence, or else dismissed in a handful of (often quite offensive) sentences” (15-16). Hazony does a quick survey of some of the leading texts of political thought and philosophy to confirm that this oversight is pervasive.

     

    Why? Hazony chalks it up to the reason v. revelation paradigm that arises in the earth church “as a way of sharpening the differences between the teachings of the New Testament and those of the various sects of philosophers” (1) and is employed in the Enlightenment to demote the Bible from its central place in Western thought. He cites Wilhelm von Humbodt's Hellenophile plan for the reform of German universities. The goal was “to find one's ideal only in the Greeks. To draw inspiration from the Greeks alone” (14). Greek thinkers were on the side of reason, and the Hebrew Scriptures (and religious texts in general) were dismissed as irrational superstition and myth. Even in biblical studies, little attention is paid to “the ideas the Hebrew Scriptures were written to advance” (18). Thus, “today the field of biblical studies produces a steady stream of works on the philology, compositional history, and literary character of the biblical texts. But the ideas that find expression in the Bible—the metaphysics, epistemology, ethics, and political philosophy of biblical authors—have all too often eluded the interest of academic scholars of Bible.” Across the academic spectrum, then, “what was once an unashamedly anti-Semitic revisionism aimed at showing that the Greeks were ‘almost divine,’ and that the West—and Germany in particular—was descended from these demi-gods alone, has long since crystalized into an orthodoxy” (19).

     

    To this, Hazony has two main lines of response. First, he shows that on any fair reading, the charges leveled against the Hebrew Bible apply also to ancient Greek texts that are taken seriously as philosophical sources. The fact that Moses records that “the Lord said” is enough to rule Moses out as a serious thinker; the reference to divine speech makes it easy to categorize the Pentateuch as revelation rather than as reason. Hazony quotes several passages from Parmenides in which the philosopher claims to receive messages from a goddess, whom he visits by riding a chariot into the sky accompanied by “daughters of the sun” (6-7). Socrates too claims to have a prophetic power and a divine voice within (8-9). Yet this doesn't keep Bertrand Russell from devoting “a short chapter each on Parmenides, Empedocles, and Heraclitus without so much as mentioning the role of the gods in producing their philosophies. He does draw attention to the fact that Socrates believed he was guided by a divine voice, oracles, and dreams. But nothing is said to follow from this.” Like other modern philosophers, Russell takes “the fact that some philosophers present their works as divine revelation in stride, either ignoring it entirely or mentioning it in passing without drawing any weighty conclusions from it” (9-10). This is what philosophers are supposed to identify as special pleading.

     

    Hazony's other line of response is to point to the actual contents of the Hebrew Bible. On the reason v. revelation paradigm, one would expect it to be full of mythical creatures, journeys through the underworld, divine secrets disclosed to the elect. There are miracles and strange happenings in the Bible, but Hazony is right: A great deal of it covers “many of the same kings of things that are found in the works of reason: histories of ancient peoples and attempts to draw political lessons from them; explorations of how best to conduct the life of the nation and of the individual; the writings of individuals who struggled with personal persecution and failure and their speculations concerning human nature and the search for the true and the good; attempts to get beyond the sphere of the here and now and reach a more general understanding of the nature of reality, of man's place in it, and of his relationship with that which is beyond his control.” God is a constant presence, but “the God of Israel and those who wrote about him seem to have been concerned to address subjects close to the heart of what later tradition calls works of reason” (2).

     

    Hazony's work is important for Christian thinkers, who have often spiritualized the outlook of the Hebrew Bible on the way to distorting the New Testament as well. The Old Testament is part of the Christian canon, and the New Testament presents itself as the fulfillment, not the cancellation, of the Old, and that means it brings to fuller expression the same political, philosophical, and ethical themes that the Old explores.

     

     


     

     

    Sunday, March 19, 2017

    Pope Francis: This Lent, seek the only ‘well’ that satisfies – Christ

    Woman Of The Well Painting - Woman Of The Well by Glenda Stevens
    Of course, we already know him, but perhaps we have not yet met him in person, and we have not yet recognized him as our Savior.”
    Before leading the Angelus, the Pope spoke to a crowd of around 40,000 people in St. Peter’s Square about the encounter between Jesus and the Samaritan woman at the well as recounted in the fourth chapter of John.
    Asking for a drink of water, Jesus, a Jew, begins a dialogue with the woman, the Pope said. She asks why he would deign to ask something of her, a Samaritan. Jesus answers her that he alone can give her “living water, water that satisfies every thirst.”
    At first, she thinks it is a type of temporal water that would mean she no longer has to go to the well to draw water. “But Jesus speaks of a different water.”
    We are, in some ways, like this woman, he said. “Her thirst for affection and a full life was not satisfied” by the world – in this case, by her five husbands. “We know who Jesus is, but maybe we have not met him in person, talking with him, and we have not yet recognized him as our Savior.”
    “This time of Lent is a good time to approach him, meet him in prayer in a heart to heart conversation, see his face in the face of a brother or sister suffering,” Francis explained.
    By approaching the Lord in prayer and strengthening our personal relationship with him, he said, “we can renew in us the grace of Baptism, quench our thirst at the source of the Word of God and his Holy Spirit; and so discover the joy of becoming artisans of reconciliation and peace tools in everyday life.”
    After the Angelus, the Pope prayed for Peru, which, because of heaving rains in the last few days, has been hit by floods and mudslides, resulting in the deaths of 72 people, BBC News reports.
    “I want to assure my closeness to the dear people of Peru, hit hard by devastating floods. I pray for the victims and for those engaged in relief operations,” he said.
    The worst floods the country has seen in 30 years, the capital city of Lima has been without water since Monday, services only now being restored, and more than 800 towns and cities have declared a state of emergency, according to BBC News.
    Pope Francis also drew attention to the beatification Saturday of Blessed Josef Mayr-Nusser in Bolzano, Italy, who was martyred for his refusal to join the Nazis in faithfulness to the Gospel.
    “For his great moral and spiritual stature, he is a model for the lay faithful, especially for dads,” Francis said, “that today we remember with great affection, though the liturgical feast of St. Joseph, their patron.”
    Because March 19 is the feast of St. Joseph – also Father’s Day in Italy – Pope Francis concluded with a special greeting for all fathers, asking for a round of applause from the crowd.

    ....
    Taken from: http://www.catholicnewsagency.com/news/pope-francis-this-lent-seek-the-only-well-that-satisfies-christ-25963/




    4K








    0




    4K

    Friday, March 17, 2017

    Call the exorcist: pope tells priests to consult experts in casting out demons




    Ритуал изгнания беса




    Pope Francis advised confessors to refer to an exorcist to better address parishioners’ who have ‘real spiritual disorders’ with supernatural origins




    Pope Francis has advised priests who hear troubled confessions from parishioners to not hesitate to call on the services of an exorcist.






    A good confessor has to be very discerning, particularly when he has to deal with “real spiritual disorders”, the 80-year-old pontiff told priests at a Vatican training seminar on the art of hearing believers recount their sins.






    Disorders could have their roots in all manner of circumstances, including supernatural ones, he suggested.
    In such circumstances the confessor “must not hesitate to refer to exorcists … chosen with great care and prudence”.




    It is not the first time the pope has talked about exorcising demons from a believer’s person, and he generally refers more frequently than his predecessors to the devil, characterising him as a physical presence in this world.




    Francis has described jihadists who stabbed a French priest to death as satanic and the acts of priests who sexually abuse children as akin to participating in a satanic mass.




    Vatican universities also regularly hold training courses for would-be exorcists despite the practice being frowned upon by some church intellectuals.




    Francis also presided on Friday over a celebration of penitence in St Peter’s cathedral, during which he confessed himself before hearing confessions of several of the faithful.