Readings:
Genesis 18:20-32
Psalm 138:1-3, 6-8
Colossians 2:12-14
Luke 11:1-13
Though we be "but dust and ashes," we can presume to draw near and speak boldly to our Lord, as Abraham dares in today's First Reading. But even Abraham - the friend of God (see Isaiah 41:8), our father in the faith (see Romans 4:12) - did not know the intimacy that we know as children of Abraham, heirs of the blessings promised to his descendants (see Galatians 3:7,29).
The mystery of prayer, as Jesus reveals to His disciples in today's Gospel, is the living relationship of beloved sons and daughters with their heavenly Father. Our prayer is pure gift, made possible by the "good gift" of the Father - the Holy Spirit of His Son. It is the fruit of the New Covenant by which we are made children of God in Christ Jesus (see Galatians 4:6-7; Romans 8:15-16).Through the Spirit given to us in Baptism, we can cry to Him as our Father - knowing that when we call He will answer. Jesus teaches His disciples to persist in their prayer, as Abraham persisted in begging God's mercy for the innocent of Sodom and Gomorrah. For the sake of the one just Man, Jesus, God spared the city of man from destruction (see Jeremiah 5:1; Isaiah 53), "obliterating the bond against us," as Paul says in today's Epistle.
On the Cross, Jesus bore the guilt of us all, canceled the debt we owed to God, the death we deserved to die for our transgressions.We pray as ones who have been spared, visited in our affliction, saved from our enemies.We pray always a prayer of thanksgiving, which is the literal meaning of Eucharist. We have realized the promise of today's Psalm: We worship in His holy temple, in the presence of angels, hallowing His name. In confidence we ask, knowing that we will receive, that He will bring to completion what He has done for us - raising us from the dead, bringing us to everlasting life along with Him.
'Holy' is His Name
In the Liturgy for the Seventeenth Sunday in Ordinary Time, Jesus teaches His disciples to acknowledge God's name as "hallowed" - that is, holy or sanctified. "Holy" is God's name - that is, His essential identity. The name of God is His own covenant identity - His personal identity. It's what proves our personal relationship with Him.
When we call upon that name - "Our Father!" - God responds as a Father, and we receive His help. We also bring on His judgment, but that judgment is a blessing to those who avail themselves of His help. The Virgin Mary said, "Holy is His name" (see Luke 1:49). Holy is His name for all eternity, for we invoke Him with the proper name "Holy Spirit." As God's family on earth, we share in His holiness because we are called by His name and are children of His covenant, which we invoke whenever we say, "Our Father."
When we call upon the name of the Lord, we are reminding God of the special relationship that He has with us. The Lord has revealed His name so that we might call upon His power and draw closer to Him in communion.
- Adapted from Understanding 'Our Father': Biblical Reflections on the Lord's Prayer, by Dr. Scott Hahn (© 2003 The St. Paul Center for Biblical Theology)
Sunday, July 29, 2007
Wednesday, July 25, 2007
Tuesday, July 24, 2007
Monday, July 16, 2007
The "Timidity" of the Holy Father
(By Russell Shaw, from www.catholicexchange.com)
Pope Benedict XVI's critics say he's timid, overly cautious, slow to make decisions. Against that background, and without suggesting the criticism has no basis in fact, it's enlightening to observe that in recent days, Benedict has taken the following steps: reversed important policy decisions of two of his predecessors, taken a big gamble aimed at healing a dangerous schism, reminded the world's bishops that he's boss, risked offending ecumenical dialogue partners — and then headed off cheerfully on vacation.
If this is timidity, one might reasonably ask, what must boldness look like?
The matters involved in these recent papal moves are well known. First, on June 26, the Vatican released a document from Benedict that makes a potentially crucial change in the procedure for electing a pope.
Back in 1996, in a departure from long tradition, Pope John Paul II decreed that after a conclave had spent 13 days trying unsuccessfully to elect someone by a two-thirds majority vote, the cardinals could switch to election by a simple majority if they wished. Many people felt this was a bad idea, since potentially it allowed a determined group composed of just half the electors plus one to stand pat on its candidate and resist compromise until the time arrived when it could get what it wanted. That's no way to choose a pope, it was privately said.
Evidently, one of those who shared that view was Cardinal Joseph Ratzinger — now, Pope Benedict XVI. His new rule for the conclave insists that, come what may, a pope must have the votes of two-thirds of the cardinals. That also involves potential difficulties, but at least it guarantees that whoever gets is elected will be a true consensus choice.
Benedict followed up on July 7 with a second document, in effect restoring the old form of the Mass to a position of virtual parity with the new form. In doing so, he was, for practical purposes, reversing Pope Paul VI's decision back in 1970 which virtually banned celebration of Mass in the old form.
Not only that — Paul VI had allowed for continued celebration of Mass the old way by elderly priests, but only if they got special permission. John Paul II expanded authorization of the old form in 1984 and 1988, while also insisting on the local bishop's permission. Not any more. Under Benedict XVI's regulations, starting September 14 any priest who wants to celebrate Mass in the old form can do so, with no further permission required.
Pope Benedict's intention is clear. "Internal reconciliation" in the Church, he calls it — in other words, reconciliation with traditionalists who yearn for Mass in the old form and, especially, with the 600,000 members of the Society of St. Pius X, the schismatic group of followers of the late, breakaway Archbishop Marcel Lefebvre.
Will it work? Hard to say. Unhappiness with the new form of Mass isn't the Lefebvrists' only complaint. They also have problems with things like ecumenism and religious liberty. Significantly, the Vatican, on July 10, issued a statement from the Congregation for the Doctrine of the Faith, reaffirming the salvific uniqueness of the Catholic Church — a principle traditionalists believe has been obscured by ecumenical excesses.
The point isn't that Pope Benedict has suddenly found the key to resolving all these difficulties. But — patient, methodical, fond of consultation as he is — he has the moxie to try. The critics need to let this man be pope his own way. He's going to do that anyway, after all, whether they like it or not.
Pope Benedict XVI's critics say he's timid, overly cautious, slow to make decisions. Against that background, and without suggesting the criticism has no basis in fact, it's enlightening to observe that in recent days, Benedict has taken the following steps: reversed important policy decisions of two of his predecessors, taken a big gamble aimed at healing a dangerous schism, reminded the world's bishops that he's boss, risked offending ecumenical dialogue partners — and then headed off cheerfully on vacation.
If this is timidity, one might reasonably ask, what must boldness look like?
The matters involved in these recent papal moves are well known. First, on June 26, the Vatican released a document from Benedict that makes a potentially crucial change in the procedure for electing a pope.
Back in 1996, in a departure from long tradition, Pope John Paul II decreed that after a conclave had spent 13 days trying unsuccessfully to elect someone by a two-thirds majority vote, the cardinals could switch to election by a simple majority if they wished. Many people felt this was a bad idea, since potentially it allowed a determined group composed of just half the electors plus one to stand pat on its candidate and resist compromise until the time arrived when it could get what it wanted. That's no way to choose a pope, it was privately said.
Evidently, one of those who shared that view was Cardinal Joseph Ratzinger — now, Pope Benedict XVI. His new rule for the conclave insists that, come what may, a pope must have the votes of two-thirds of the cardinals. That also involves potential difficulties, but at least it guarantees that whoever gets is elected will be a true consensus choice.
Benedict followed up on July 7 with a second document, in effect restoring the old form of the Mass to a position of virtual parity with the new form. In doing so, he was, for practical purposes, reversing Pope Paul VI's decision back in 1970 which virtually banned celebration of Mass in the old form.
Not only that — Paul VI had allowed for continued celebration of Mass the old way by elderly priests, but only if they got special permission. John Paul II expanded authorization of the old form in 1984 and 1988, while also insisting on the local bishop's permission. Not any more. Under Benedict XVI's regulations, starting September 14 any priest who wants to celebrate Mass in the old form can do so, with no further permission required.
Pope Benedict's intention is clear. "Internal reconciliation" in the Church, he calls it — in other words, reconciliation with traditionalists who yearn for Mass in the old form and, especially, with the 600,000 members of the Society of St. Pius X, the schismatic group of followers of the late, breakaway Archbishop Marcel Lefebvre.
Will it work? Hard to say. Unhappiness with the new form of Mass isn't the Lefebvrists' only complaint. They also have problems with things like ecumenism and religious liberty. Significantly, the Vatican, on July 10, issued a statement from the Congregation for the Doctrine of the Faith, reaffirming the salvific uniqueness of the Catholic Church — a principle traditionalists believe has been obscured by ecumenical excesses.
The point isn't that Pope Benedict has suddenly found the key to resolving all these difficulties. But — patient, methodical, fond of consultation as he is — he has the moxie to try. The critics need to let this man be pope his own way. He's going to do that anyway, after all, whether they like it or not.
Thursday, July 12, 2007
Simpsons: Protestant Vs. Catholic Heaven
With the Simpsons Movie coming out this month, I can't help but post this funny clip.
Tuesday, July 10, 2007
New Vatican document affirms centrality of Catholic Church
Vatican, Jul. 10, 2007 (CWNews.com) - The Vatican has issued a new doctrinal statement confirming the essential role of the Catholic Church in God's plan for salvation.
The short document from the Congregation for the Doctrine of the Faith (CDF), presented in question-and-answer format, addresses questions about the teaching of the Second Vatican Council that the Church founded by Jesus Christ "subsists" in the Catholic Church.
The CDF affirms that while other Christian bodies can play a role in bringing people to salvation, it is in the Catholic Church that "the Church of Christ is concretely found on this earth." The Vatican document makes a further distinction between Orthodox churches that have preserved valid sacraments, and should be recognized as "sister churches," and Protestant groups that have not preserved the Eucharistic presence.
The document, entitled "Responses to Some Questions Regarding Certain Aspects of the Doctrine on the Church," is approved by Pope Benedict XVI (bio - news) and signed by Cardinal William Levada and Archbishop Angelo Amato, the prefect and secretary, respectively, of the CDF. The document is available on the Vatican's website.
Questions #2 and #3 address the teaching of the conciliar document Lumen Gentium (doc) (#8) that the Church of Christ "subsists" in the Catholic Church. The CDF document explains: "It is possible, according to Catholic doctrine, to affirm correctly that the Church of Christ is present and operative in the churches and ecclesial Communities not yet fully in communion with the Catholic Church, on account of the elements of sanctification and truth that are present in them." Nevertheless, only the Catholic Church is characterized by identifying marks of Christ's Church: being one, holy, catholic, and apostolic.
The Christian communities separated from the Catholic Church, the CDF continues, "though we believe they suffer from defects, are deprived neither of significance nor importance in the mystery of salvation." These communities can act as instruments of salvation, because of their partial participation in "that fullness of grace and of truth which has been entrusted to the Catholic Church."
In the 4th and 5th questions that complete the document, the CDF draws a clear distinction between the Orthodox and Protestant denominations. The Eastern churches, the document notes, "have true sacraments and above all – because of the apostolic succession – the priesthood and the Eucharist." They are therefore sister churches, even if they fall short of universality because of their separation from the Holy See.
The Protestant communities, on the other hand, "do not enjoy apostolic succession in the sacrament of Orders." Because these communities "have not preserved the genuine and integral substance of the Eucharistic Mystery," the CDF writes, they "cannot, according to Catholic doctrine, be called "churches" in the proper sense.
Lets see how the American press reports this new document. I am sure they will focus on the last part of the document, relating to Protestants. Prepare for the outrage!
Vatican, Jul. 10, 2007 (CWNews.com) - The Vatican has issued a new doctrinal statement confirming the essential role of the Catholic Church in God's plan for salvation.
The short document from the Congregation for the Doctrine of the Faith (CDF), presented in question-and-answer format, addresses questions about the teaching of the Second Vatican Council that the Church founded by Jesus Christ "subsists" in the Catholic Church.
The CDF affirms that while other Christian bodies can play a role in bringing people to salvation, it is in the Catholic Church that "the Church of Christ is concretely found on this earth." The Vatican document makes a further distinction between Orthodox churches that have preserved valid sacraments, and should be recognized as "sister churches," and Protestant groups that have not preserved the Eucharistic presence.
The document, entitled "Responses to Some Questions Regarding Certain Aspects of the Doctrine on the Church," is approved by Pope Benedict XVI (bio - news) and signed by Cardinal William Levada and Archbishop Angelo Amato, the prefect and secretary, respectively, of the CDF. The document is available on the Vatican's website.
Questions #2 and #3 address the teaching of the conciliar document Lumen Gentium (doc) (#8) that the Church of Christ "subsists" in the Catholic Church. The CDF document explains: "It is possible, according to Catholic doctrine, to affirm correctly that the Church of Christ is present and operative in the churches and ecclesial Communities not yet fully in communion with the Catholic Church, on account of the elements of sanctification and truth that are present in them." Nevertheless, only the Catholic Church is characterized by identifying marks of Christ's Church: being one, holy, catholic, and apostolic.
The Christian communities separated from the Catholic Church, the CDF continues, "though we believe they suffer from defects, are deprived neither of significance nor importance in the mystery of salvation." These communities can act as instruments of salvation, because of their partial participation in "that fullness of grace and of truth which has been entrusted to the Catholic Church."
In the 4th and 5th questions that complete the document, the CDF draws a clear distinction between the Orthodox and Protestant denominations. The Eastern churches, the document notes, "have true sacraments and above all – because of the apostolic succession – the priesthood and the Eucharist." They are therefore sister churches, even if they fall short of universality because of their separation from the Holy See.
The Protestant communities, on the other hand, "do not enjoy apostolic succession in the sacrament of Orders." Because these communities "have not preserved the genuine and integral substance of the Eucharistic Mystery," the CDF writes, they "cannot, according to Catholic doctrine, be called "churches" in the proper sense.
Lets see how the American press reports this new document. I am sure they will focus on the last part of the document, relating to Protestants. Prepare for the outrage!
Wednesday, July 04, 2007
July 4th Feast of Blessed Pier Giorgio Frassati
Blessed Pier Giorgio Frassati
(April 6, 1901-July 4, 1925)
"O Father, you gave to the young Pier Giorgio Frassati the joy of meeting Christ and of living his faith in the service of the poor and the sick; through his intercession may we, too, walk the path of the beatitudes and follow the example of his generosity, spreading the spirit of the Gospel in society. Through Christ our Lord, Amen."
(April 6, 1901-July 4, 1925)
"O Father, you gave to the young Pier Giorgio Frassati the joy of meeting Christ and of living his faith in the service of the poor and the sick; through his intercession may we, too, walk the path of the beatitudes and follow the example of his generosity, spreading the spirit of the Gospel in society. Through Christ our Lord, Amen."
Monday, July 02, 2007
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