“Wednesday of the
Second Week of Lent”
- Dan’s Deliberations, Discoveries, & Declarations
Today in Catholic History
- Quote of the Day
- Today’s Gospel Reading
- Reflection on Today’s Gospel
- New Translation of the Mass
- A Franciscan’s Saint of the Day
- Franciscan Formation Reflection
- Reflection on part of the SFO Rule
Dan’s Deliberations, Discoveries, & Declarations:
Satan is laughing his “tail” off right now.
The devil hates and despises priests, but I bet he LOVES this “de facto guilty” policy the Magisterium has taken in regards to the clergy automatically being permanently suspended without a proof of guilt. It seems all someone has to do to get rid of a member of the clergy, and/or to destroy the reputation of a (usually good) person is to simply accuse him of sex and/or drugs (even anonymously from what I understand). The accuser knows that the Church will do the rest: simply remove the clergyman from any type of service, permanently, – – even if not credible.
Satan also knows an important SACRAMENT of the Holy Catholic Church – – Holy Orders – – the (Deacon, Priest, and Bishop) – – can’t stand a chance with this ease in destroying a good person’s reputation.
We need to remember that we are a Church of faith, mercy, and charity (love). Let us all please pray for the accuser and accused; each is a victim in one way or another. We need to place our trust and hope that “truth” will prevail.
I do have a question with this policy, which I believe needs to be tweaked or fixed in some way. Don’t we owe it to our clergy to support them until certain they have broken their vow, promise, and position of respect?
Have you donated to the Catholic Relief Service (CRS) for the victims of the Japanese Tsunami and earthquake relief efforts? If not, please go to the following address and give. It’s the right thing to do!
Today in Catholic History:
† 1153 – Treaty of Konstanz signed between Frederik I “Barbarossa” & Pope Eugene III.
† 1174 – Jocelin, abbot of Melrose, is elected bishop of Glasgow.
† 1555 – Death of Julius III, [Giovanni M del Monte], Pope (1550-55), at age 67.
† 1568 – Peace of Longjumeau ends the Second War of Religion in France. Again Catherine de’ Medici and Charles IX of France make substantial concessions to the Huguenots.
† 1752 – Pope Stephen II elected to succeed Zacharias, and thendied 2 days later.
† 1914 – Death of Rafqa Pietra Choboq Ar-Rayès (Saint Rebecca), Lebanese saint (b. 1832).
† 1966 – 1st official meeting between Catholic & Anglican Church, after 400 years.
† 1980 – “Servant of God” Archbishop Óscar Romero (August 15, 1917 – March 24, 1980) of El Salvador gives his famous speech appealing to men of the El Salvadoran armed forces to stop killing the Salvadorans. A short time later, he was assassinated while celebrating Mass, – – in the process of elevating the chalice at the end of the Eucharistic rite. (His blood spilled over the altar along with the contents of the chalice.)
(From the “On This Day” Blog Site
“Today in Catholic History”
Quote of the Day:
“Imagine what a harmonious world it could be if every single person, both young and old, shared a little of what he is good at doing.” ~ Quincy Jones
Today’s reflection is about Jesus’ third prediction of His Passion as related by Matthew.
(NAB Matthew 20:17-28) 17 As Jesus was going up to Jerusalem, he took the twelve (disciples) aside by themselves, and said to them on the way, 18 “Behold, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and the scribes, and they will condemn him to death, 19 and hand him over to the Gentiles to be mocked and scourged and crucified, and he will be raised on the third day.” 20 Then the mother of the sons of Zebedee approached him with her sons and did him homage, wishing to ask him for something. 21 He said to her, “What do you wish?” She answered him, “Command that these two sons of mine sit, one at your right and the other at your left, in your kingdom.” 22 Jesus said in reply, “You do not know what you are asking. Can you drink the cup that I am going to drink?” They said to him, “We can.” 23 He replied, “My cup you will indeed drink, but to sit at my right and at my left (, this) is not mine to give but is for those for whom it has been prepared by my Father.” 24 When the ten heard this, they became indignant at the two brothers. 25 But Jesus summoned them and said, “You know that the rulers of the Gentiles lord it over them, and the great ones make their authority over them felt. 26 But it shall not be so among you. Rather, whoever wishes to be great among you shall be your servant; 27 whoever wishes to be first among you shall be your slave. 28 Just so, the Son of Man did not come to be served but to serve and to give his life as a ransom for many.”
Today, Jesus connects His notion of authority with service and sacrifice of one’s life – – for the sake of another. We all have to remember that authority is self-serving and selfish without sacrificial love.
Jesus used simple, blunt, unembellished, and glaring language to explain what kind of sacrifice He had in mind for Himself, and for others choosing to follow Him. His disciples were, and still are obligated to drink from His “cup” if they expect to reign with Him in His kingdom.
“From that time on, Jesus began to show his disciples that he must go to Jerusalem and suffer greatly from the elders, the chief priests, and the scribes, and be killed and on the third day be raised.” (Matthew 16:21),
“As they were gathering in Galilee, Jesus said to them, ‘The Son of Man is to be handed over to men, and they will kill him, and he will be raised on the third day.’ And they were overwhelmed with grief.” (Matthew 17:22-23).
Jesus’ prediction speaks of being “handed over to the Gentiles“:
“They bound him, led him away, and handed him over to Pilate, the governor.” (Matthew 27:2),
Of His being “mocked“:
“Then the soldiers of the governor took Jesus inside the praetorium and gathered the whole cohort around him. They stripped off his clothes and threw a scarlet military cloak about him. Weaving a crown out of thorns, they placed it on his head, and a reed in his right hand. And kneeling before him, they mocked him, saying, ‘Hail, King of the Jews!’ They spat upon him and took the reed and kept striking him on the head.” (Matthew 27:27-30),
Of His being “scourged“:
“Then he released Barabbas to them, but after he had Jesus scourged, he handed him over to be crucified.” (Matthew 27:26),
Finally ending with His “crucifixion“:
“And when they had mocked him, they stripped him of the cloak, dressed him in his own clothes, and led him off to crucify him. After they had crucified him, they divided his garments by casting lots.” (Matthew 27:31, 35).
The Evangelist and Gospel writer Mark mirrored his Gospel exactly with Matthew in all but the last of these four events involving Jesus’ passion. Whereas Matthew speaks of Jesus being specifically “crucified”, Mark only speaks of Jesus being “killed”:
“Who will mock him, spit upon him, scourge him, and put him to death, but after three days he will rise.”.” (Mark 10:34).
Don’t you just love a Jewish mother at work pushing for the best in regards to her children! They could have been doctors or lawyers, but chose to follow Jesus instead. Yet, their mother is still trying to get the best position for them.
The request of the sons of Zebedee (John and James), made through their mother, Salome, for the highest places of honor in the kingdom, – – and at the “indignation” of the other ten Apostles, – – shows that neither John and James, nor the other ten Apostles, truly understood that what makes for greatness in God’s kingdom is not “power” or a high status. Greatness in God’s kingdom comes from a position of humble service to God and to His creations.
Jesus gives the example of what their request to sit next to Him would mean:
Jesus’ “ministry of service” will reach its highest point – – the SUMMIT – – when He gives His life – – a ransom – – on that Holy Tree outside the walls of Jerusalem, for the liberation of the human race from sin.
It isn’t absolutely clear the reason Matthew has the men’s mother, Salome, being the petitioner. I wonder if John and James were embarrassed. Did you think they said, “Oh mom, stop interfering with our lives!”
So, how do I know the “two disciples” are John and James? Matthew does not mention the two Apostles name directly. However, Mark does:
“Then James and John, the sons of Zebedee, came to him and said to him, ‘Teacher, we want you to do for us whatever we ask of you.’” (Mark 10:35)
Was Matthew alluding to Bathsheba’s seeking the kingdom for Solomon in having Salome (Her name is found in Flavius Josephus’s “Jewish Antiquities”) being the person asking for a place of honor for her children? Doing this would then link King David’s wife and son to the wife of Joseph and her son, Mary and Jesus. What an interesting linkage of the Old and New Testaments for Matthew to make; see for yourself:
“Then Nathan said to Bathsheba, Solomon’s mother: ‘Have you not heard that Adonijah, son of Haggith, has become king without the knowledge of our lord David? Come now, let me advise you so that you may save your life and that of your son Solomon. Go, visit King David, and say to him, ‘Did you not, lord king, swear to your handmaid: Your son Solomon shall be king after me and shall sit upon my throne? Why, then, has Adonijah become king?’ And while you are still there speaking to the king, I will come in after you and confirm what you have said.’ So Bathsheba visited the king in his room, while Abishag the Shunamite was attending him because of his advanced age. Bathsheba bowed in homage to the king, who said to her, ‘What do you wish?’ She answered him: ‘My lord, you swore to me your handmaid by the LORD, your God, that my son Solomon should reign after you and sit upon your throne. But now Adonijah has become king, and you, my lord king, do not know it. He has slaughtered oxen, fatlings, and sheep in great numbers; he has invited all the king’s sons, Abiathar the priest, and Joab, the general of the army, but not your servant Solomon. Now, my lord king, all Israel is waiting for you to make known to them who is to sit on the throne after your royal majesty. If this is not done, when my lord the king sleeps with his fathers, I and my son Solomon will be considered criminals.’” (1 Kings 1:11-21).
In verse 21, Salome answers Jesus’ question about her wish she had for her sons with these words:
“Command that these two sons of mine sit, one at your right and the other at your left, in your kingdom.”
I wonder what she meant by “your kingdom”? We know it now as “the world and heaven”, but did she? Jesus’ sovereignty preceded His final coming in glory. The preceding of His sovereignty and His kingdom is extolled much earlier in Matthew’s Gospel:
“The field is the world, the good seed the children of the kingdom. The weeds are the children of the evil one.” (Matthew 13:38)
“The Son of Man will send his angels, and they will collect out of his kingdom all who cause others to sin and all evildoers.” (Matthew 13:41)
The word “coming” does not mean the “parousia” event – – the “final” coming. Instead, it is the manifestation of Jesus’ rule after His resurrection, and the granting to Him of “all power in heaven and on earth” as foretold later in Matthew:
“Then Jesus approached and said to them, ‘All power in heaven and on earth has been given to me.’” (Matthew 28:18).
“Then the righteous will shine like the sun in the kingdom of their Father. Whoever has ears ought to hear.” (Matthew 13:43);
“Then comes the end, when he hands over the kingdom to his God and Father, when he has destroyed every sovereignty and every authority and power. For He must reign until he has put all his enemies under his feet.” (1 Cor 15:24-25).
Ignorance is bliss! We all jump into situations with both feet, not realizing where the “quick sand” is in our path. Jesus said to Salome (along with John and James):
“You do not know what you are asking” (Matthew 20:22)
Jesus asked John and James (and probably the other ten Apostles present as well) if they could “drink the cup that He was going to drink”?! Mark relates an identical question in His Gospel. But, Mark also ties baptism into a commitment of discipleship, and a willingness to serve God and others; – – to give oneself as a ransom for Jesus’ kingdom on earth:
“Jesus said to them, ‘You do not know what you are asking. Can you drink the cup that I drink or be baptized with the baptism with which I am baptized?’ They said to him, ‘We can.’ Jesus said to them, ‘The cup that I drink, you will drink, and with the baptism with which I am baptized, you will be baptized; but to sit at my right or at my left is not mine to give but is for those for whom it has been prepared.’” (Mark 10:38-40).
“Ransom” (verse 28) is a noun. It is an active action word. To ransom is to do an action. Jesus came to actively redeem us, and to bring us to His Father’s paradise in heaven – – AND STILL IS!! This noun occurs only here in the New Testament, and in the Mark’s parallel Gospel reading:
“For the Son of Man did not come to be served but to serve and to give his life as a ransom for many.” (Mark 10:45),
Mark’s verse uses the word, “many”. This word can be confusing for English language people. This word is used in regards to the numbers of people liberated by Jesus’ redemption. Isaiah also says that the liberation bought by Jesus’ “ransomed” death will be for many:
“Therefore I will give him his portion among the great, and he shall divide the spoils with the mighty, because he surrendered himself to death and was counted among the wicked; and he shall take away the sins of many, and win pardon for their offenses.” (Isaiah 53:12).
The word “many” in Mark’s Gospel and Isaiah’s prophecy does not mean that some are excluded. Instead, it is a word designating a united benefit of all – – from the service of one. In this usage, “many” is equivalent to “all”. Reread the verses substituting the word “all” for “many”.
The “fourth Servant Song” of Isaiah is an extraordinary description of the “sinless Servant” (Hmm, who could that be?). His voluntary suffering atoned for the sins of His people (need another hint). He saves His people from a just punishment at the hands of God. (OK, enough hints – now the answer,) Only in Jesus Christ is Isaiah’s prophecy perfectly fulfilled.
There are links between today’s Gospel reading and the last of the four “Servant-of-the-Lord” visions. The fourth Servant Song, (cf., Isaiah 52:13-53:12) shows the particular aspects of Isaiah’s vision being reflected again in today’s reading.
Jesus’ “cup” involved crucifixion. What kind of “cup” does the Lord have in mind for you? I suspect that for some of His followers, the “cup” that we must drink entails physical suffering and even the painful struggle of martyrdom. However, for many of us, it will entail a long Christian life of simple routines and practices, with all its daily sacrifices, disappointments, struggles, frustrations, hurdles, and temptations. A disciple – – a follower of Jesus Christ – – must be willing, able, and ready to lay down one’s life as a martyr. One must be ready to do this every day, every moment, by embracing the little and big sacrifices required of a disciple.
“Lord, help me to do great things as though they were little, since I do them with Your power; and little things as though they were great, since I do them in your name. Amen” (unknown author)
We share in God’s reign by living and laying down our lives in humble service to one another exactly as Jesus did for our sake. Are you ready to lay down your life and to serve others as Jesus did? Are you ready to serve and to reign with Christ? I know I am, I am, I am!!
“Saint Francis’ Prayer Before the Blessed Sacrament”
“We adore You,
O Lord Jesus Christ,
in this Church and all the Churches of the world,
and we bless You,
by Your holy Cross You have redeemed the world. Amen.”
Pax et Bonum
A Franciscan’s Saint of the Day: St. Turibius of Mogrovejo (1538-1606)
Born in Spain and educated for the law, he became so brilliant a scholar that he was made professor of law at the University of Salamanca and eventually became chief judge of the Inquisition at Granada. He succeeded too well. But he was not sharp enough a lawyer to prevent a surprising sequence of events.
When the archdiocese of Lima in Peru required a new leader, Turibius was chosen to fill the post: He was the one person with the strength of character and holiness of spirit to heal the scandals that had infected that area.
He cited all the canons that forbade giving laymen ecclesiastical dignities, but he was overruled. He was ordained priest and bishop and sent to Peru, where he found colonialism at its worst. The Spanish conquerors were guilty of every sort of oppression of the native population. Abuses among the clergy were flagrant, and he devoted his energies (and suffering) to this area first.
He began the long and arduous visitation of an immense archdiocese, studying the language, staying two or three days in each place, often with neither bed nor food. He confessed every morning to his chaplain, and celebrated Mass with intense fervor. Among those to whom he gave the Sacrament of Confirmation was St. Rose of Lima, and possibly St. Martin de Porres. After 1590 he had the help of another great missionary, St. Francis Solanus.
His people, though very poor, were sensitive, dreading to accept public charity from others. Turibius solved the problem by helping them anonymously.
The Lord indeed writes straight with crooked lines. Against his will, and from the unlikely springboard of an Inquisition tribunal, this man became the Christ like shepherd of a poor and oppressed people. God gave him the gift of loving others as they needed it.
Saint of the Day: Lives, Lessons and Feast
By Leonard Foley, O.F.M.;
revised by Pat McCloskey, O.F.M.
(From http://www.americancatholic.org website)
New Translation of the Mass
In November of 2011, with the start of the new Liturgical year and Advent, there will be a few noticeable changes in the Mass. It will still be the same ritual for celebrating the Eucharist. The Mass will still have the same parts, the same patterns, and the same flow as it has had for the past several decades. It is only the translation of the Latin that is changing.
The new translation seeks to correspond much more closely to the exact words and sentence structure of the Latin text. At times, this results in a good and faithful rendering of the original meaning. At other times it produces a rather awkward text in English which is difficult to proclaim and difficult to understand. Most of those problems affect the texts which priests will proclaim rather than the texts that belong to the congregation as a whole. It is to the congregation’s texts that I will address with each blog, in a repetitive basis until the start of Advent.
In the words of Vatican II’s Lumen Gentium, #11, the Eucharist is the “source and summit” of Christian life. Anything we can do to understand our liturgy more deeply will draw us closer to God.
When the Eucharistic Prayer begins, we will again respond:
“And with your spirit”
to the first line of the opening dialogue. The last line of that dialogue also changes. We now say, “It is right to give him thanks and praise,” but with the new text, it is simply:
“It is right and just.”
This will lead more clearly into the opening of the prefaces, which will commonly begin with the words:
“It is truly right and just.”
Material from “Changing How We Pray”, by Rev. Lawrence E. Mick
Franciscan Spirituality I
At every Mass, immediately after the Consecration, we all proclaim the “mystery” of faith. Is this the mystery of YOUR faith? How much of a disciple are you?
How can you use the devotion of the Way of the Cross (the Stations) to enrich your meditation on the Lord’s Passion- which he suffered for me?
Do you think about, and appreciate the great price that Jesus underwent so that you might be reinstated in the holiness of God? How might you express this appreciation?
How does our SFO “TAU insignia” compare to the “habit” St. Francis adopted as his public sign of commitment?
23. Requests for admission to the Secular Franciscan Order must be presented to the local fraternity, whose council decides upon the acceptance of new brothers and sisters.
Admission into the Order is gradually attained through a time of initiation, a period of formation of at least one year, and profession of the rule. The entire community is engaged in the process of growth by its own manner of living. The age for profession and the distinctive Franciscan sign are regulated by the statutes.
Profession by its nature is a permanent commitment.
Members who find themselves in particular difficulties should discuss their problems with the council in fraternal dialogue. Withdrawal or permanent dismissal from the Order, if necessary, is an act of the fraternity council according to the norm of the constitutions.
24. To foster communion among members, the council should organize regular and frequent meetings of the community as well as meeting with other Franciscan groups, especially with youth groups. It should adopt appropriate means for growth in Franciscan and ecclesial life and encourage everyone to a life of fraternity. The communion continues with deceased brothers and sisters through prayer for them.