On the basis of these simple observations that result from the Gospel, we can advance a pair of thoughts.
The first is that Jesus welcomes into the group of his close friends a man who, according to the concepts in vogue in Israel at that time, was regarded as a public sinner.
Matthew, in fact, not only handled money deemed impure because of its provenance from people foreign to the People of God, but he also collaborated with an alien and despicably greedy authority whose tributes moreover, could be arbitrarily determined.
This is why the Gospels several times link “tax collectors and sinners” (Mt 9: 10; Lk 15: 1), as well as “tax collectors and prostitutes” (Mt 21: 31).
Furthermore, they see publicans as an example of miserliness (cf. Mt 5: 46: they only like those who like them), and mention one of them, Zacchaeus, as “a chief tax collector, and rich” (Lk 19: 2), whereas popular opinion associated them with “extortioners, the unjust, adulterers” (Lk 18: 11).
A first fact strikes one based on these references: Jesus does not exclude anyone from his friendship. Indeed, precisely while he is at table in the home of Matthew-Levi, in response to those who expressed shock at the fact that he associated with people who had so little to recommend them, he made the important statement: “Those who are well have no need of a physician, but those who are sick; I came not to call the righteous, but sinners” (Mk 2: 17).
The good news of the Gospel consists precisely in this: offering God’s grace to the sinner!
Elsewhere, with the famous words of the Pharisee and the publican who went up to the Temple to pray, Jesus actually indicates an anonymous tax collector as an appreciated example of humble trust in divine mercy: while the Pharisee is boasting of his own moral perfection, the “tax collector… would not even lift up his eyes to heaven, but beat his breast, saying, “God, be merciful to me a sinner!'”.
And Jesus comments: “I tell you, this man went down to his house justified rather than the other; for every one who exalts himself will be humbled, but he who humbles himself will be exalted” (Lk 18: 13-14).
Thus, in the figure of Matthew, the Gospels present to us a true and proper paradox: those who seem to be the farthest from holiness can even become a model of the acceptance of God’s mercy and offer a glimpse of its marvellous effects in their own lives.
St John Chrysostom makes an important point in this regard: he notes that only in the account of certain calls is the work of those concerned mentioned. Peter, Andrew, James and John are called while they are fishing, while Matthew, while he is collecting tithes.
These are unimportant jobs, Chrysostom comments, “because there is nothing more despicable than the tax collector, and nothing more common than fishing” (In Matth. Hom.: PL 57, 363). Jesus’ call, therefore, also reaches people of a low social class while they go about their ordinary work.
Another reflection prompted by the Gospel narrative is that Matthew responds instantly to Jesus’ call: “he rose and followed him”. The brevity of the sentence clearly highlights Matthew’s readiness in responding to the call. For him it meant leaving everything, especially what guaranteed him a reliable source of income, even if it was often unfair and dishonourable. Evidently, Matthew understood that familiarity with Jesus did not permit him to pursue activities of which God disapproved.
The application to the present day is easy to see: it is not permissible today either to be attached to things that are incompatible with the following of Jesus, as is the case with riches dishonestly achieved.
Archive for the ‘Pope’ Category
Posted in Amy Welborn, Mary, Michael Dubruiel, Pope, Pope Benedict XVI, rosary, tagged Amy Welborn, Mary, Michael Dubruiel, Our Lady of Sorrows, Pope, Pope Benedict XVI, Rosary on September 15, 2014 | Leave a Comment »
Yesterday we celebrated the Cross of Christ, the instrument of our salvation, which reveals the mercy of our God in all its fullness. The Cross is truly the place where God’s compassion for our world is perfectly manifested. Today, as we celebrate the memorial of Our Lady of Sorrows, we contemplate Mary sharing her Son’s compassion for sinners. As Saint Bernard declares, the Mother of Christ entered into the Passion of her Son through her compassion (cf. Homily for Sunday in the Octave of the Assumption). At the foot of the Cross, the prophecy of Simeon is fulfilled: her mother’s heart is pierced through (cf. Lk 2:35) by the torment inflicted on the Innocent One born of her flesh. Just as Jesus cried (cf. Jn 11:35), so too Mary certainly cried over the tortured body of her Son. Her self-restraint, however, prevents us from plumbing the depths of her grief; the full extent of her suffering is merely suggested by the traditional symbol of the seven swords. As in the case of her Son Jesus, one might say that she too was led to perfection through this suffering (cf. Heb 2:10), so as to make her capable of receiving the new spiritual mission that her Son entrusts to her immediately before “giving up his spirit” (cf. Jn 19:30): that of becoming the mother of Christ in his members. In that hour, through the figure of the beloved disciple, Jesus presents each of his disciples to his Mother when he says to her: Behold your Son (cf. Jn 19:26-27).
Today Mary dwells in the joy and the glory of the Resurrection. The tears shed at the foot of the Cross have been transformed into a smile which nothing can wipe away, even as her maternal compassion towards us remains unchanged. The intervention of the Virgin Mary in offering succour throughout history testifies to this, and does not cease to call forth, in the people of God, an unshakable confidence in her: the Memorare prayer expresses this sentiment very well. Mary loves each of her children, giving particular attention to those who, like her Son at the hour of his Passion, are prey to suffering; she loves them quite simply because they are her children, according to the will of Christ on the Cross.
When Christians of all times and places turn to Mary, they are acting on the spontaneous conviction that Jesus cannot refuse his mother what she asks; and they are relying on the unshakable trust that Mary is also our mother – a mother who has experienced the greatest of all sorrows, who feels all our griefs with us and ponders in a maternal way how to overcome them. How many people down the centuries have made pilgrimages to Mary, in order to find comfort and strength before the image of the Mother of Sorrows, as here at Etzelsbach!
Let us look upon her likeness: a woman of middle age, her eyelids heavy with much weeping, gazing pensively into the distance, as if meditating in her heart upon everything that had happened. On her knees rests the lifeless body of her son, she holds him gently and lovingly, like a precious gift. We see the marks of the crucifixion on his bare flesh. The left arm of the corpse is pointing straight down. Perhaps this sculpture of the Pietà, like so many others, was originally placed above an altar. The crucified Jesus would then be pointing with his outstretched arm to what was taking place on the altar, where the holy sacrifice that he had accomplished becomes present in the Eucharist.
A particular feature of the holy image of Etzelsbach is the position of Our Lord’s body. In most representations of the Pietà, the dead Jesus is lying with his head facing left, so that the observer can see the wounded side of the Crucified Lord. Here in Etzelsbach, however, the wounded side is concealed, because the body is facing the other way. It seems to me that a deep meaning lies hidden in this representation, that only becomes apparent through silent contemplation: in the Etzelsbach image, the hearts of Jesus and his mother are turned to one another; the hearts come close to each other. They exchange their love. We know that the heart is also the seat of the deepest affection and the most intimate compassion. In Mary’s heart there is room for the love that her divine Son wants to bestow upon the world.
Resources related to today’s feast, because they are about Mary:
my now-free e-book, Mary and the Christian Life
Posted in Amy Welborn, John Chyrsostom, Michael Dubruiel, Pope, Pope Benedict XVI, Saints, tagged Amy Welborn, christian, John Chrysostom, Michael Dubruiel, Pope, Pope Benedict XVI, saints on September 13, 2014 | Leave a Comment »
Today – September 13 – is the memorial of St. John Chrysostom. During his papacy, Pope Emeritus Benedict XVI offered three substantive reflections on the saint. Here they are.
The first two were general audience talks. As you recall, Benedict’s General Audience talks tended (like John Paul II’s) to be thematic, being really “mini courses” on some aspect of Church history or theology. For a good long while, Benedict focused on great figures on the Church, beginning with the Apostles and moving forward in time. (these were, of course, collected and published by various publishers.)
It was here that he reached the crucial turning point in the story of his vocation: a full-time pastor of souls! Intimacy with the Word of God, cultivated in his years at the hermitage, had developed in him an irresistible urge to preach the Gospel, to give to others what he himself had received in his years of meditation. The missionary ideal thus launched him into pastoral care, his heart on fire.
Between 378 and 379, he returned to the city. He was ordained a deacon in 381 and a priest in 386, and became a famous preacher in his city’s churches. He preached homilies against the Arians, followed by homilies commemorating the Antiochean martyrs and other important liturgical celebrations: this was an important teaching of faith in Christ and also in the light of his Saints.
The year 387 was John’s “heroic year”, that of the so-called “revolt of the statues”. As a sign of protest against levied taxes, the people destroyed the Emperor’s statues. It was in those days of Lent and the fear of the Emperor’s impending reprisal that Chrysostom gave his 22 vibrant Homilies on the Statues, whose aim was to induce repentance and conversion. This was followed
by a period of serene pastoral care (387-397).
Chrysostom is among the most prolific of the Fathers: 17 treatises, more than 700 authentic homilies, commentaries on Matthew and on Paul (Letters to the Romans, Corinthians, Ephesians and Hebrews) and 241 letters are extant. He was not a speculative theologian.
Nevertheless, he passed on the Church’s tradition and reliable doctrine in an age of theological controversies, sparked above all by Arianism or, in other words, the denial of Christ’s divinity. He is therefore a trustworthy witness of the dogmatic development achieved by the Church from the fourth to the fifth centuries.
His is a perfectly pastoral theology in which there is constant concern for consistency between thought expressed via words and existential experience. It is this in particular that forms the main theme of the splendid catecheses with which he prepared catechumens to receive Baptism.
Against this background, in Constantinople itself, John proposed in his continuingCommentary on the Acts of the Apostles the model of the primitive Church (Acts 4: 32-37) as a pattern for society, developing a social “utopia” (almost an “ideal city”). In fact, it was a question of giving the city a soul and a Christian face. In other words, Chrysostom realized that it is not enough to give alms, to help the poor sporadically, but it is necessary to create a new structure, a new model of society; a model based on the outlook of the New Testament. It was this new society that was revealed in the newborn Church. John Chrysostom thus truly became one of the great Fathers of the Church’s social doctrine: the old idea of the Greek “polis” gave way to the new idea of a city inspired by Christian faith. With Paul (cf. I Cor 8: 11), Chrysostom upheld the primacy of the individual Christian, of the person as such, even of the slave and the poor person. His project thus corrected the traditional Greek vision of the “polis”, the city in which large sectors of the population had no access to the rights of citizenship while in the Christian city all are brothers and sisters with equal rights. The primacy of the person is also a consequence of the fact that it is truly by starting with the person that the city is built, whereas in the Greek “polis” the homeland took precedence over the individual who was totally subordinated to the city as a whole. So it was that a society built on the Christian conscience came into being with Chrysostom. And he tells us that our “polis” [city] is another, “our commonwealth is in heaven” (Phil 3: 20) and our homeland, even on this earth, makes us all equal, brothers and sisters, and binds us to solidarity.
At the end of his life, from his exile on the borders of Armenia, “the most remote place in the world”, John, linking up with his first preaching in 386, took up the theme of the plan for humanity that God pursues, which was so dear to him: it is an “indescribable and incomprehensible” plan, but certainly guided lovingly by him (cf. On Providence, 2, 6). Of this we are certain. Even if we are unable to unravel the details of our personal and collective history, we know that God’s plan is always inspired by his love. Thus, despite his suffering, Chrysostom reaffirmed the discovery that God loves each one of us with an infinite love and therefore desires salvation for us all. For his part, throughout his life the holy Bishop cooperated generously in this salvation, never sparing himself. Indeed, he saw the ultimate end of his existence as that glory of God which – now dying – he left as his last testament: “Glory be to God for all things” (Palladius, op. cit., n. 11).
That same year, he issued a letter on the occasion of the 1600th anniversary of the birth of the saint: It is well worth reading.
Chrysostom’s faith in the mystery of love that binds believers to Christ and to one another led him to experience profound veneration for the Eucharist, a veneration which he nourished in particular in the celebration of the Divine Liturgy. Indeed, one of the richest forms of the Eastern Liturgy bears his name: “The Divine Liturgy of St John Chrysostom”. John understood that the Divine Liturgy places the believer spiritually between earthly life and the heavenly realities that have been promised by the Lord. He told Basil the Great of the reverential awe he felt in celebrating the sacred mysteries with these words: “When you see the immolated Lord lying on the altar and the priest who, standing, prays over the victim… can you still believe you are among men, that you are on earth? Are you not on the contrary suddenly transported to Heaven?”. The sacred rites, John said, “are not only marvellous to see, but extraordinary because of the reverential awe they inspire. The priest who brings down the Holy Spirit stands there… he prays at length that the grace which descends on the sacrifice may illuminate the minds of all in that place and make them brighter than silver purified in the crucible. Who can spurn this venerable mystery?”.
With great depth, Chrysostom developed his reflection on the effect of sacramental Communion in believers: “The Blood of Christ renews in us the image of our King, it produces an indescribable beauty and does not allow the nobility of our souls to be destroyed but ceaselessly waters and nourishes them”. For this reason, John often and insistently urged the faithful to approach the Lord’s altar in a dignified manner, “not with levity… not by habit or with formality”, but with “sincerity and purity of spirit”. He tirelessly repeated that preparation for Holy Communion must include repentance for sins and gratitude for Christ’s sacrifice made for our salvation. He therefore urged the faithful to participate fully and devoutly in the rites of the Divine Liturgy and to receive Holy Communion with these same dispositions: “Do not permit us, we implore you, to be killed by your irreverence, but approach him with devotion and purity and, when you see him placed before you, say to yourselves: “By virtue of this Body I am no longer dust and ashes, I am no longer a prisoner, but free; by virtue of this, I hope in Heaven, and to receive its goods, the inheritance of the angels, and to converse with Christ'”.
Of course, he also drew from contemplation of the Mystery the moral consequences in which he involved his listeners: he reminded them that communion with the Body and Blood of Christ obliged them to offer material help to the poor and the hungry who lived among them. The Lord’s table is the place where believers recognize and welcome the poor and needy whom they may have previously ignored. He urged the faithful of all times to look beyond the altar where the Eucharistic Sacrifice is offered and see Christ in the person of the poor, recalling that thanks to their assistance to the needy, they will be able to offer on Christ’s altar a sacrifice pleasing to God.
Posted in Adventures in Assisi, Amy Welborn, Amy Welborn's Books, Bambinelli Sunday, Books, Catholicism, Good Friday, Jesus, Lent, Life, Liturgy, Michael Dubruiel, Mission, Pope, Pope Benedict XVI, rosary, Saints, Writing on September 8, 2014 |
Continuing my series on books and other materials I’ve published that you might find useful in your home, parish or school.
Today – some of the devotional and parish resources I’ve published. Some are more timely than others, but just so you can see, and in case anyone still wants pamphlets on Pope Benedict XVI!
First, A Catholic Woman’s Book of Days – published by Loyola. This was probably the hardest book I ever wrote. I mean – it was endless. Just imagine, if you would, reaching the point where you’d written two hundred short devotions. You feel pride. You’ve achieved something. Then you realize, “That means I have 165 to go….”
Yeah, that was a challenging road.
But I finished! And I think it’s pretty good! Since it’s designed to be used in any year, the entries can only get so specific. So for the non-moveable feasts like Christmas and the Marian feasts, the entries are set. But since the liturgical seasons are moveable, what I did was to make the late February and March entries Lent-ish, the late April and May entries Easter-ish and the December entries Adventy.
I’ve written quite a bit for Creative Communications for the Parish – which is a great company providing affordable, quality materials.
Of course, I contribute 6 devotions to every quarterly issue of Living Faith. There are print and digital versions.
Currently out of print is a small booklet I wrote on St. Nicholas.
Also currently out of print, but I understand, coming back into print for Lent 2015 is the young people’s Stations of the Cross I wrote:
Okay…moving on to OSV:
Today is the feastday of Pope St. Gregory the Great. Some links:
As a culture we labor under the assumption that a vocation is best illuminated as a kind of decision, a choice by which we decide for ourselves who we are and what we should do. On the surface, the pretense of this might console us and make us feel that in a world that is so evidently outside of our control, at the very least we can forge for ourselves a personal destiny. However, authentic vocation is not so much about our decision, but God’s. It is only when our lives are in conformity with God’s will that we truly learn who we are and what we must do.
Pope Benedict XVI had two General Audiences on the saint back in 2008.
Notwithstanding the very difficult conditions in which he had to work, he gained the faithful’s trust, thanks to his holiness of life and rich humanity, achieving truly magnificent results for his time and for the future. He was a man immersed in God: his desire for God was always alive in the depths of his soul and precisely because of this he was always close to his neighbour, to the needy people of his time. Indeed, during a desperate period of havoc, he was able to create peace and give hope.
He was a passionate reader of the Bible, which he approached not simply with a speculative purpose: from Sacred Scripture, he thought, the Christian must draw not theoretical understanding so much as the daily nourishment for his soul, for his life as man in this world. For example, in theHomilies on Ezekiel, he emphasized this function of the sacred text: to approach the Scripture simply to satisfy one’s own desire for knowledge means to succumb to the temptation of pride and thus to expose oneself to the risk of sliding into heresy. Intellectual humility is the primary rule for one who searches to penetrate the supernatural realities beginning from the sacred Book. Obviously, humility does not exclude serious study; but to ensure that the results are spiritually beneficial, facilitating true entry into the depth of the text, humility remains indispensable. Only with this interior attitude can one really listen to and eventually perceive the voice of God. On the other hand, when it is a question of the Word of God understanding it means nothing if it does not lead to action. In these Homilies on Ezekiel is also found that beautiful expression according which “the preacher must dip his pen into the blood of his heart; then he can also reach the ear of his neighbour”. Reading his homilies, one sees that Gregory truly wrote with his life-blood and, therefore, he still speaks to us today.
Above all he was profoundly convinced that humility should be the fundamental virtue for every Bishop, even more so for the Patriarch. Gregory remained a simple monk in his heart and therefore was decisively contrary to great titles. He wanted to be – and this is his expression -servus servorum Dei. Coined by him, this phrase was not just a pious formula on his lips but a true manifestation of his way of living and acting. He was intimately struck by the humility of God, who in Christ made himself our servant. He washed and washes our dirty feet. Therefore, he was convinced that a Bishop, above all, should imitate this humility of God and follow Christ in this way. His desire was to live truly as a monk, in permanent contact with the Word of God, but for love of God he knew how to make himself the servant of all in a time full of tribulation and suffering. He knew how to make himself the “servant of the servants”. Precisely because he was this, he is great and also shows us the measure of true greatness.
Today is his feastday!
It is only the prayerful soul that can progress in spiritual life: this is the privileged object of St Anthony’s preaching. He is thoroughly familiar with the shortcomings of human nature, with our tendency to lapse into sin, which is why he continuously urges us to fight the inclination to avidity, pride and impurity; instead of practising the virtues of poverty and generosity, of humility and obedience, of chastity and of purity. At the beginning of the 13th century, in the context of the rebirth of the city and the flourishing of trade, the number of people who were insensitive to the needs of the poor increased. This is why on various occasions Anthony invites the faithful to think of the true riches, those of the heart, which make people good and merciful and permit them to lay up treasure in Heaven. “O rich people”, he urged them, “befriend… the poor, welcome them into your homes: it will subsequently be they who receive you in the eternal tabernacles in which is the beauty of peace, the confidence of security and the opulent tranquillity of eternal satiety” (ibid., p. 29).
Is not this, dear friends, perhaps a very important teaching today too, when the financial crisis and serious economic inequalities impoverish many people and create conditions of poverty? In my Encyclical Caritas in Veritate I recall: “The economy needs ethics in order to function correctly not any ethics whatsoever, but an ethics which is people-centred” (n. 45).
Anthony, in the school of Francis, always put Christ at the centre of his life and thinking, of his action and of his preaching. This is another characteristic feature of Franciscan theology: Christocentrism. Franciscan theology willingly contemplates and invites others to contemplate the mysteries of the Lord’s humanity, the man Jesus, and in a special way the mystery of the Nativity: God who made himself a Child and gave himself into our hands, a mystery that gives rise to sentiments of love and gratitude for divine goodness.
Not only the Nativity, a central point of Christ’s love for humanity, but also the vision of the Crucified One inspired in Anthony thoughts of gratitude to God and esteem for the dignity of the human person, so that all believers and non-believers might find in the Crucified One and in his image a life-enriching meaning. St Anthony writes: “Christ who is your life is hanging before you, so that you may look at the Cross as in a mirror. There you will be able to know how mortal were your wounds, that no medicine other than the Blood of the Son of God could heal. If you look closely, you will be able to realize how great your human dignity and your value are…. Nowhere other than looking at himself in the mirror of the Cross can man better understand how much he is worth” (Sermones Dominicales et Festivi III, pp. 213-214).
In meditating on these words we are better able to understand the importance of the image of the Crucified One for our culture, for our humanity that is born from the Christian faith. Precisely by looking at the Crucified One we see, as St Anthony says, how great are the dignity and worth of the human being. At no other point can we understand how much the human person is worth, precisely because God makes us so important, considers us so important that, in his opinion, we are worthy of his suffering; thus all human dignity appears in the mirror of the Crucified One and our gazing upon him is ever a source of acknowledgement of human dignity.
Dear friends, may Anthony of Padua, so widely venerated by the faithful, intercede for the whole Church and especially for those who are dedicated to preaching; let us pray the Lord that he will help us learn a little of this art from St Anthony. May preachers, drawing inspiration from his example, be effective in their communication by taking pains to combine solid and sound doctrine with sincere and fervent devotion. In this Year for Priests, let us pray that priests and deacons will carry out with concern this ministry of the proclamation of the word of God, making it timely for the faithful, especially through liturgical homilies. May they effectively present the eternal beauty of Christ, just as Anthony recommended: “If you preach Jesus, he will melt hardened hearts; if you invoke him he will soften harsh temptations; if you think of him he will enlighten your mind; if you read of him he will satifsfy your intellect” (Sermones Dominicales et Festivi III, p. 59).
Next, some photos of the huge Basilica of St. Anthony in Padua from our trip in 2012.
(I’m guessing there were no photos allowed inside…since I don’t have any of the interior)
(Sigh. I loved Padua -it is one of those mid-sized Italian cities that I find tremendously appealing – a vibrant, sophisticated interesting buzz around the carefully, but not fussily maintained medieval core.)
Still looking for a First Communion gift?
Friendship With Jesus: Pope Benedict XVI Talks to Children on Their First Holy Communion is based on a dialogue in St. Peter’s Square that took place in 2006
Pope Benedict tells children that if we grow in our friendship with God then we will find true happiness and become saints. In this beautifully illustrated book, popular author Amy Welborn introduces Pope Benedict’s simple yet profound message to children, given during talks to children his recent visit to England.
In this very colorful book by acclaimed artist Ann Englehart, the Pope’s words come to life as he interacts with the children, showing all children how only God can satisfy the deepest needs of our hearts.
Interspersed are prayers and quotes from various saints including Saint Francis, Saint Ignatius, Mother Teresa, St. Paul, St. Peter and more. They all emphasize that the most important thing we can become in this life is a Saint, a true friend of Jesus.