of Ordinary Time
- Dan’s Deliberations, Discoveries, & Declarations
- Today in Catholic History
- Quote of the Day
- Today’s Gospel Reading
- Reflection on Today’s Gospel
- Reflection Prayer
- 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:
I hope you are enjoying the “Total Consecration to Jesus through Mary” that I am posting each day. Today is day 5 of 34. It is still not too late to start if you which. Just catch up with what was missed.
Ever wonder what would happen if we treated our Bible like our cell phone? What if we carried it around in our purses/pockets at all times? What if we opened it several times per day – – for fun? What if we turned back to retrieve, if we forgot it? What if we used it to receive “text messages”? What if we treated the Bible like we couldn’t live without it? What if we gave a bible to Kids as gifts – – and they were excited at this gift? What if we used it when we traveled? And, what if we used it in case of emergencies?
Are these thoughts making you wonder, “Where is my Bible?” Oh, one more thought. Unlike our cell phones, we don’t have to worry about our Bible being disconnected; Jesus already paid the bill! And, there are no dropped calls on his plan!
Makes me (and hopefully you) stop & think “Where are my priorities?” When Jesus died on the cross, He was thinking of US!
Today in Catholic History:
† 180 – Twelve inhabitants of Scillium in North Africa executed for being Christians. This is the earliest record of Christianity in that part of the world.
† 521 – Magnus Felix Ennodius, Bishop of Pavia and Latin poet (b. 474)
† 561 – John III begins his reign as Catholic Pope succeeding Pelagius I
† 855 – St Leo IV ends his reign as Catholic Pope by his death
† 1203 – Fourth Crusade captures Constantinople by assault; the Byzantine emperor Alexius III Angelus flees from his capital into exile.
† 1245 – Pope bans emperor Frederik II Hohenstaufen for 3rd (of 4) times for disagreements with Rome
† 1686 – A meeting takes place at Lüneburg between several Protestant powers in order to discuss the formation of an ‘evangelical’ league of defence, called the ‘Confederatio Militiae Evangelicae’, against the Catholic League.
† 1740 – Prospero Lambertini is elected Pope Benedictus XIV
† 1794 – The sixteen Carmelite Martyrs of Compiegne are executed (guillotined) 10 days prior to the end of the French Revolution’s Reign of Terror (July 17, 1794).
(From the “On This Day” Blog Site
“Today in Catholic History”
Quote of the Day:
A disciple once complained, “You tell us stories, but you never reveal their meaning to us.” The master replied, “How would you like it if someone offered you a piece of fruit and chewed on it before giving it to you?” ~ Anonymous
Today’s reflection is about Jesus offering parables about the Kingdom of Heaven, and then explains them to His disciples.
Today’s Gospel Reading:
(NAB Matthew 13:24-43) 24 He proposed another parable to them. “The kingdom of heaven may be likened to a man who sowed good seed in his field. 25 While everyone was asleep his enemy came and sowed weeds all through the wheat, and then went off. 26 When the crop grew and bore fruit, the weeds appeared as well. 27 The slaves of the householder came to him and said, ‘Master, did you not sow good seed in your field? Where have the weeds come from?’ 28 He answered, ‘An enemy has done this.’ His slaves said to him, ‘Do you want us to go and pull them up?’ 29 He replied, ‘No, if you pull up the weeds you might uproot the wheat along with them. 30 Let them grow together until harvest; then at harvest time I will say to the harvesters, “First collect the weeds and tie them in bundles for burning; but gather the wheat into my barn.”‘” 31 He proposed another parable to them. “The kingdom of heaven is like a mustard seed that a person took and sowed in a field. 32 It is the smallest of all the seeds, yet when full-grown it is the largest of plants. It becomes a large bush, and the ‘birds of the sky come and dwell in its branches.'” 33 He spoke to them another parable. “The kingdom of heaven is like yeast that a woman took and mixed with three measures of wheat flour until the whole batch was leavened.” 34 All these things Jesus spoke to the crowds in parables. He spoke to them only in parables, 35 to fulfill what had been said through the prophet: “I will open my mouth in parables, I will announce what has lain hidden from the foundation (of the world).” 36 Then, dismissing the crowds, he went into the house. His disciples approached him and said, “Explain to us the parable of the weeds in the field.” 37 He said in reply, “He who sows good seed is the Son of Man, 38 the field is the world, the good seed the children of the kingdom. The weeds are the children of the evil one, 39 and the enemy who sows them is the devil. The harvest is the end of the age, and the harvesters are angels. 40 Just as weeds are collected and burned (up) with fire, so will it be at the end of the age. 41 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. 42 They will throw them into the fiery furnace, where there will be wailing and grinding of teeth. 43 Then the righteous will shine like the sun in the kingdom of their Father. Whoever has ears ought to hear.
Today’s reading is a continuation of Jesus’ discourse which began last Sunday, and will finish next Sunday. Today, Jesus offers three parables which allow His “listeners” able to gain an image describing His Kingdom of Heaven. Jesus also explains why He spoke to the crowds in parables. Finally, He interprets the parable of “the Sower” and “the Yeast” for His followers.
All of Jesus’ parables contain everyday occurrences and encounters to describe various aspects and components of the Kingdom of Heaven. The first set of parables (from last Sunday) alerted us to the two-fold reality of the Kingdom of Heaven. In reality, for us, the actual beginnings of the Kingdom of Heaven can be found in this world – – NOW! The completion of the Kingdom of Heaven, however, will not be truly and fully realized until His final judgment at the “end of the age”. In the meantime, as Jesus warns His followers that any effort in attempting to judge the progress of the Kingdom of Heaven is premature. Only God, at the time of the final judgment, will distinguish the “good fruit” of the Kingdom of Heaven, and offer its reward to those who kept His love for us as a priority.
Today’s parables (and next weeks as well) will call our attention to the abundance of His “harvest” resulting from the tiny beginnings of the Kingdom of Heaven on earth. Just as a mustard seed – – the smallest of all known seeds – – will become a large bush or tree, so too God the Father will bring His Kingdom to full bloom through Jesus Christ and the Holy Spirit. As a small amount of “yeast” will “leaven” an entire batch of bread (I can smell it now – – and it smells “heavenly”!), so too will God bring about the expansion of His Kingdom. In each case submitted in Jesus’ parables, the image of an immensely great quantity to harvest for His Kingdom comes from even the smallest “mustard seed” amount of faith rooted in our lives. Our faith grows as we nourish it with His “Word” and sacramental presence.
(Oh, oh!) Malicious weed-sowing!! What does this have to do with God’s kingdom? The imagery Jesus chooses to use is an example of planting, harvesting, and sorting the good fruit from the bad (even today). Weeds have the capability to spoil and kill a good harvest if they are not separated and destroyed at the proper time. Uprooting “weeds” too early can destroy good plants in the process of tearing the weeds out of the ground.
Today’s parable of “weeds” being sowed with the “wheat” is found only in Matthew’s Gospel. We need to remember that the comparison conveyed in Matthew 13:24, “The kingdom of heaven may be likened to a man who sowed good seed in his field”, is not that the kingdom of heaven is about the “sower”; instead, it is about the time of the situation narrated in the whole story (Matthew 13:28-30):
“He answered, ‘An enemy has done this.’ His slaves said to him, ‘Do you want us to go and pull them up?’ He replied, ‘No, if you pull up the weeds you might uproot the wheat along with them. Let them grow together until harvest; then at harvest time I will say to the harvesters, “First collect the weeds and tie them in bundles for burning; but gather the wheat into my barn.”‘” .” (Matthew 13:28-30)
The refusal of the “householder” to allow his slaves to separate the good and true wheat from the bad weeds while they are still growing is actually a warning from Jesus, to His disciples, not to attempt to anticipate the final judgment of God. (Paraphrase: “Don’t Anticipate; Participate!”)
In the present period (today) of God the Father’s eternal plan, His kingdom on earth is composed of both “good” and “bad” “seeds and fruits”. Only through God the Father’s judgment “at the end of the age” will the sinful, “bad weeds from bad seeds”, be eliminated. Until then, Jesus’ disciples must be patient and preach true repentance on the part of all His disciples and on the part of all “who have ears” and “ought to hear”.
Just as nature teaches us patience (so Franciscan of a principle), so too does God the Father’s patience teach us to guard His “Word” which “seed” He Himself planted in our hearts, minds, and souls. We must be cautious of the devastating power of sin and evil destroying our “harvest”. God’s “Word” brings life; but Satan’s evil, at the same time, searches to destroy the “good seed” planted in those hearts and souls who have heard God’s “Word” with “thin” roots.
God’s judgment is not hasty; but it does (and will) come. In the end, God will reward each of us, individually and personally, according to what was sown and reaped in our earthly life. On that day, God will separate the evil “weeds” from the good “wheat”. Do you allow God’s “Word” to take (and keep) a deep and well-nourished “root” in you?
Can you picture someone coming in the night, sneakily and purposefully planting a poisonous weed in a field, a weed which in its first stage of growth resembles wheat? For me, the image presented here, is of evil being directed and governed by Satan himself. The image of those “asleep” (verse 25) is representative of those disciples of Jesus Christ not keeping ever-vigilant to His good message and works, and at the same time, becoming oblivious to the devils’ cunning and deceptions.
This weed that resembles wheat is called “cockle”. It looks very much like wheat, but if harvested and ground up with the wheat, it would contaminate the flour. Any bread made from this contaminated flour would cause severe nausea when consumed. In first-century Palestine, vengeance sometimes took the form of sowing “cockle” among enemies wheat. Roman law even prescribed penalties for this specific crime.
With today’s polarized political environment, I think back to a passage I read in a book by the founder of the Opus Dei’s:
“The situation is clear — the field is fertile and the seed is good; the Lord of the field has scattered the seed at the right moment and with great skill. He even has watchmen to make sure that the field is protected. If, afterwards, there are weeds among the wheat, it is because men have failed to respond, because they — and Christians in particular — have fallen asleep and allowed the enemy to approach.” (St. Josemaría Escrivá, Christ Is Passing By, 123)
The word “harvest” is a common biblical metaphor for the time of God’s judgment. Other references can be found in the following Old Testament verses:
“For thus says the LORD of hosts, the God of Israel: Daughter Babylon is like a threshing floor at the time it is trodden; Yet a little while, and the harvest time will come for her.” (Jeremiah 51:33);
“Apply the sickle, for the harvest is ripe; Come and tread, for the wine press is full; The vats overflow, for great is their malice.” (Joel 4:13);
“For you also, O Judah, a harvest has been appointed.” (Hosea 6:11);
The parables of the “mustard seed” and the “yeast” (verses 31 – 33) illustrate the amazing contrast between the small beginnings of the kingdom and its marvelous expansion – – through the abilities of the Holy Spirit – – working in each of us personally and individually. Similar parables can be found in Marks and Luke’s Gospels:
“He said, ‘To what shall we compare the kingdom of God, or what parable can we use for it? It is like a mustard seed that, when it is sown in the ground, is the smallest of all the seeds on the earth. But once it is sown, it springs up and becomes the largest of plants and puts forth large branches, so that the birds of the sky can dwell in its shade.’” (Mark 4:30-32);
“Then he said, ‘What is the kingdom of God like? To what can I compare it? It is like a mustard seed that a person took and planted in the garden. When it was fully grown, it became a large bush and “the birds of the sky dwelt in its branches.”’ Again he said, ‘To what shall I compare the kingdom of God? It is like yeast that a woman took and mixed (in) with three measures of wheat flour until the whole batch of dough was leavened.’” (Luke 13:18-21).
What does the image represented by “birds of the sky come and dwell in its branches” (verse 32)? Well, we can read in the Old Testament books of Daniel and Ezekiel for a possible answer:
“On the mountain heights of Israel I will plant it. It shall put forth branches and bear fruit, and become a majestic cedar. Birds of every kind shall dwell beneath it, every winged thing in the shade of its boughs.” (Ezekiel 17:23);
“In its boughs nested all the birds of the air, under its branches all beasts of the field gave birth, in its shade dwelt numerous peoples of every race.” (Ezekiel 31:6);
“These were the visions I saw while in bed: I saw a tree of great height at the center of the world. It was large and strong, with its top touching the heavens, and it could be seen to the ends of the earth. Its leaves were beautiful and its fruit abundant, providing food for all. Under it the wild beasts found shade, in its branches the birds of the air nested; all men ate of it.” (Daniel 4:7-9);
“’My lord,’ Belteshazzar replied, ‘this dream should be for your enemies, and its meaning for your foes. The large, strong tree that you saw, with its top touching the heavens, that could be seen by the whole earth, which had beautiful foliage and abundant fruit, providing food for all, under which the wild beasts lived, and in whose branches the birds of the air dwelt — you are that tree, O king, large and strong! Your majesty has become so great as to touch the heavens, and your rule extends over the whole earth.’” (Daniel 4:17-19).
I believe the “birds” are God’s creations – – US! And the tree rooted on earth and touching heaven is Jesus Christ. If we choose to live in His branches, under His outstretched “wings” which shelter us, we will gain a way to eternal paradise with Him.
The tiny mustard seed in today’s parable literally grew to be a tree which attracted numerous birds because they love the little black mustard seeds the tree produce. I speculate God’s kingdom works in a similar fashion. It starts from the smallest beginnings in the hearts, minds, and souls of those who listen to God’s “Word”, growing and outstretching for others to rest and feed upon.
God’s kingdom works unseen, causing a transformation – – a conversion – – from within. The action of “yeast” is a powerful agent of change. A basic lump of dough, by itself, remains just what it is, – – a lump of soft, gooey, dough. But when a tiny amount “yeast” (and heat of the oven) is added to this gooey, sticky, mess, a transformation takes place which produces a sweet smelling, delicious, and wholesome bread – – a staple of life for humans long before the use of “manna”.
The kingdom of God produces a transformation in those who receive His message, and then wish to take on the “new” life Jesus Christ offers. When we believe in, and submit to Jesus Christ, our lives are transformed by the power of His Holy Spirit who dwells in us. Paul the Apostle says:
“We hold this treasure in earthen vessels, that the surpassing power may be of God and not from us.” (2 Corinthians 4:7).
In the above verse, “earthen vessels” is a reference to the fragile instruments God uses: US!! When I hear “earthen vessels”, besides the song made popular by the St. Louis Jesuits of the 1970’s, I also imagine the small terracotta lamps mentioned in the bible, from which light is emitted to open the darkness. Just imagine! When we submit to Jesus Christ, our lives are transformed, by the power of the Holy Spirit, into the lamp which holds the light of God’s kingdom piercing through the darkness of spiritual death. Jesus even goes so far as to say elsewhere:
“You are the light of the world.” (Matthew 5:14).
Previously, Jesus also said:
“I am the light of the world. Whoever follows me will not walk in darkness, but will have the light of life.” (John 8:12)
With both “light” verses in mind, it makes me think about a part of the Nicene Creed:
“Light from light, true God from true God” (Nicene Creed)
Verse 33 talks of “the kingdom of heaven is like yeast”. This parable is also found elsewhere in Matthew’s Gospel:
“Then they understood that he was not telling them to beware of the leaven of bread, but of the teaching of the Pharisees and Sadducees.” (Matthew 16:12).
“Yeast” (and “leaven“) is used in the New Testament as a symbol of corruption and false teaching. Other sources for this image can be found in all three Synoptic Gospels, the first letter to the Corinthians, and the letter to the Galatians:
“Jesus said to them, ‘Look out, and beware of the leaven of the Pharisees and Sadducees. How do you not comprehend that I was not speaking to you about bread? Beware of the leaven of the Pharisees and Sadducees.’ Then they understood that he was not telling them to beware of the leaven of bread, but of the teaching of the Pharisees and Sadducees.” (Matthew 16:6, 11-12);
“He enjoined them, ‘Watch out, guard against the leaven of the Pharisees and the leaven of Herod.’” (Mark 8:15);
“Meanwhile, so many people were crowding together that they were trampling one another underfoot. He began to speak, first to his disciples, ‘Beware of the leaven–that is, the hypocrisy–of the Pharisees.’” (Luke 12:1);
“Your boasting is not appropriate. Do you not know that a little yeast leavens all the dough? Clear out the old yeast, so that you may become a fresh batch of dough, inasmuch as you are unleavened. For our paschal lamb, Christ, has been sacrificed. Therefore let us celebrate the feast, not with the old yeast, the yeast of malice and wickedness, but with the unleavened bread of sincerity and truth.” (1 Corinthian 5:6-8);
“A little yeast leavens the whole batch of dough.” (Galatians 5:9).
My mom used to make bread weekly. We had bowls of bread “rising”, literally, all over the house on baking day. However, she used nowhere close to the amount of flour talked about in today’s reading. “Three measures” of flour is an enormous amount of flour, enough to feed a hundred people easily (or my four teenagers for one afternoon). The exaggeration of this amount of flour directs us to the immense “greatness” and “Joy” God’s kingdom’s has on our soul.
Today’s reading states that Jesus “spoke to them only in parables”. Let us all remember what Jesus said in last Sundays Gospel:
“The disciples approached him and said, ‘Why do you speak to them in parables?’ He said to them in reply, ‘Because knowledge of the mysteries of the kingdom of heaven has been granted to you, but to them it has not been granted. To anyone who has, more will be given and he will grow rich; from anyone who has not, even what he has will be taken away. This is why I speak to them in parables, because ‘they look but do not see and hear but do not listen or understand.‘ Isaiah’s prophecy is fulfilled in them, which says: ‘You shall indeed hear but not understand you shall indeed look but never see. Gross is the heart of this people, they will hardly hear with their ears, they have closed their eyes, lest they see with their eyes and hear with their ears and understand with their heart and be converted, and I heal them.’” (Matthew 13:10-15).
Some biblical texts have verse 34 reading “Isaiah the prophet” instead of “the prophet”. This particular quote originates in Psalm 78:
“I will open my mouth in story, drawing lessons from of old.” (Psalm 78:2).
Psalm 78 can be considered a “historical” psalm, attributed to “Asaph”, a founder of one of the “guilds” of Temple musicians. He was called “the prophet” (“the seer” in the NAB version) in the Epistle, 2 Chronicles:
“King Hezekiah and the princes then commanded the Levites to sing the praises of the LORD in the words of David and of Asaph the seer. They sang praises till their joy was full, then fell down and prostrated themselves.” (2 Chronicles 29:30).
From today’s reading, Jesus “dismissing the crowds” and returning to “the house” (verse 36) indicate a change from Jesus’ focus from the crowds, who represent unbelieving Israel. From this point on, His attention will be directed increasingly toward His disciples – – and to their needed instruction in the faith and the mysteries of the kingdom. The remainder of today’s discourse from Jesus is addressed solely to His followers.
The direct story of “the parable of the weeds” emphasizes the fearful and dreaded end of the “children of the evil one”, whereas the parable’s reflective meaning concentrates on patience with the “children of the evil one” until judgment time at the “end of the age” (the Parousia), the fullness of Jesus’ personal presence.
Components and Meanings of
“The Parable of the Weeds”
1) “He who sows good seed” The Son of Man – – Jesus Christ
2) “The field” The world
3) “The good seed” The children of the kingdom
4) “The weeds” The children of the evil one
5) “The enemy who sows” The devil
6) “The harvest” The end of the age – – the Parousia
7) “The harvester” The heavenly Angels
8) “The Son of Man will They will collect out of His kingdom
send his angels” all who cause others to sin and
all evildoers (the Separation)
9) “Just as weeds are collected The end of the age of deception
and burned (up) with fire” and corruption
The “field” is an image or symbol for the world being transformed by His power of restorative life flowing from His personal Resurrection after His death on the Holy Cross, as a sacrifice not only for all His followers, but also for the world itself. Thus, this image reveals Jesus as the Son of God having “all power in heaven and on earth“:
“Jesus approached and said to them, ‘All power in heaven and on earth has been given to me.’” (Matthew 28:18).
I love the poetic beauty in the phrase, “the end of the age”. This phrase can only be found in Matthew’s Gospel:
“Just as weeds are collected and burned (up) with fire, so will it be at the end of the age. Thus it will be at the end of the age. The angels will go out and separate the wicked from the righteous.” (Matthew 13:40, 49);
“As he was sitting on the Mount of Olives, the disciples approached him privately and said, ‘Tell us, when will this happen, and what sign will there be of your coming, and of the end of the age?’” (Matthew 24:3);
“Behold, I am with you always, until the end of the age.” (Matthew 28:20).
You may also know this phrase by the other name I have been using throughout many previous reflections: Parousia. As a review, “Parousia” is the coming of Christ on Judgment Day. One may also hear it being called: the Second Advent, or the Second Coming of Jesus Christ.
Verse 41 of today’s reading states that His angels “will collect out of His kingdom – -”. “His kingdom” is the kingdom of Jesus Christ as distinguished from that of God the Father (verse43):
“Then the righteous will shine like the sun in the kingdom of their Father.” Matthew 13:43)
Jesus, at the Parousia, will hand over His kingdom on earth to His heavenly Father:
“At His coming, those who belong to Christ 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 Corinthians 15:23-25).
I believe the Catholic Church is the place where Jesus’ kingdom is manifested. However, His royal authority embraces the entire world:
“He who sows good seed is the Son of Man, the field is the world, the good seed the children of the kingdom.” (Matthew 13:38).
The last verse (verse 43) in today’s Gospel reading reminds me of a verse from the Old Testament’s Daniel:
“But the wise shall shine brightly like the splendor of the firmament, And those who lead the many to justice shall be like the stars forever.” (Daniel 12:3)
In conclusion, contained within these parables found in Matthew’s 13th chapter, are words of warning as well as words of comfort. In the parable of “the Sower”, we are warned against judging others. Remember, to judge and uproot the “weeds” prematurely will produce harm to the “wheat”. We need to remember that the final judgment rests solely with God.
In the parables of the “mustard seed” and the “yeast”, we are comforted by God’s message that He will work wonders and produce abundance from even the smallest beginnings of His Kingdom of Heaven – – from our smallest amount of faith, hope, and love.
Taken together, the three parables found in today’s Gospel (“Weeds”, “Mustard Seeds”, and “Yeast”) offer both a serious reminder about the reality of the Kingdom of God now, while, at the same time, words of encouragement for His followers. As the “wheat” and the “weeds” must grow together until the harvest, so too is it that we will discover how our actions have truly contributed to bringing about God’s Kingdom when the time of God’s complete fulfillment under Jesus’ presence occurs. With Jesus’ word of warning made apparent to us, we should live our lives always in a prayerful awareness that our actions may be consistent with God’s plans. Thus, we should often ask God the Father and Jesus Christ to work through us by way of the Holy Spirit, for the sake of making His Kingdom of Heaven expand to all earthly creatures.
Good and evil are “sown” in our hearts like tiny, germinating, seeds by what we hear and believe. In due time, there will be a harvest of either “good” or “bad” fruits. At the “end of the age” each of us will reap what has been sown in our life. Those who sowed good fruits will shine in the kingdom of their Father. They will shine with the beauty, joy, and fullness of God’s love. However, at the same time, the “bad” fruits will burn in an un-quenching fire of pain, misery, and “gnashing of teeth”. Please allow the love of Christ to rule in your heart and in your actions!
Set aside a little time this week to reflect on what Jesus Christ meant when He taught that the Kingdom of Heaven is like a “mustard seed” and “yeast”. In today’s three parables, Jesus teaches that God the Father can work wonders with even the smallest amounts of faith, hope, and love. This means that even the little things will make a big difference in the lives of others. What are some of the little things that you can do to help make things better for others? Decide on one action to take, and then pray that God the Father will use your action to make a difference in the world. DON’T ANTICIPATE; PARTICIPATE!!
“Lord, you are kind and forgiving, most loving to all who call on you.
LORD, hear my prayer; listen to my cry for help.
All the nations you have made shall come to bow before you, Lord, and give honor to your name.
For you are great and do wondrous deeds; and you alone are God.
But you, Lord, are a merciful and gracious God, slow to anger, most loving and true.
Turn to me, have pity on me; give your strength to your servant; save this child of your handmaid. Amen” (Psalm 86:5-6,9-10,15-16)
Pax et Bonum
Dan Halley, SFO
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.
A big change occurs in the text of the “Creed” (Our “Profession of Faith”). The first obvious change is with the very first word. Currently we begin with “We believe.” The new, revised text has “I believe” instead of “We”.
Another noticeable change comes in the tenth line, regarding the Son’s divinity. We currently say Jesus is “one in being with the Father.” The new text will now say Jesus is “consubstantial with the Father.”
Consubstantial is not really a translation. In reality, It is a transliteration—the same Latin word, spelled in English— of the Latin “consubstantialis”, which literally means “one in being.” Translation versus transliteration is not the point. The point is that Jesus is God, one with the Father, co-equal and co-eternal.
A third noticeable change occurs in how we speak of Christ’s human nature. We currently say, “by the power of the Holy Spirit he was born of the Virgin Mary and became man.” The new text will now say, “and by the Holy Spirit was incarnate of the Virgin Mary and became man.”
Incarnate means “made flesh.” So, using the term here reminds us that he was human from the moment of His conception and not just at His birth.
There are several other minor changes in the text of the “Creed” (new version is shown below). It will certainly take us some time to commit the new version to memory, and to be able to profess it together easily.
The new missal also allows the option of using the “Apostles’ Creed” instead of this version of the “Nicene Creed”, especially during Lent and Easter. The “Apostles’ Creed” is another ancient Christian creed, long in used by Roman Catholics in our baptismal promises and at the beginning of the Rosary.
“The Nicene/Constantinople Creed”
(Based on the original Latin versions from the Councils of Nicea (AD 325) and Constantinople (AD 381).
I believe in one God,
the Father almighty,
maker of heaven and earth,
of all things visible and invisible.
I believe in one Lord Jesus Christ,
the Only Begotten Son of God,
born of the Father before all ages.
God from God, Light from Light,
true God from true God,
begotten, not made, consubstantial
with the Father;
through him all things were made.
For us men and for our salvation
he came down from heaven,
and by the Holy Spirit was incarnate
of the Virgin Mary, and became man.
For our sake he was crucified under
he suffered death and was buried,
and rose again on the third day
in accordance with the Scriptures.
He ascended into heaven
and is seated at the right hand of the Father.
He will come again in glory
to judge the living and the dead
and his kingdom will have no end.
I believe in the Holy Spirit, the Lord,
the giver of life,
who proceeds from the Father and the Son,
who with the Father and the Son
is adored and glorified,
who has spoken through the prophets.
I believe in one, holy, catholic and
I confess one baptism for the
forgiveness of sins
and I look forward to the
resurrection of the dead
and the life of the world to come.
Material from “Changing How We Pray”, by Rev. Lawrence E. Mick
A Franciscan’s Saint of the Day: Servant of God Francis Garcés and Companions (c. 1781)
Government interference in the missions and land grabbing sparked the Indian uprising which cost these friars their lives.
A contemporary of the American Revolution and of Blessed Junipero Serra, Francisco Garcés was born in 1738 in Spain, where he joined the Franciscans. After ordination in 1763, he was sent to Mexico. Five years later he was assigned to San Xavier del Bac near Tucson, one of several missions the Jesuits had founded in Arizona and New Mexico before being expelled in 1767 from all territories controlled by the Catholic king of Spain. In Arizona, Francisco worked among the Papago, Yuma, Pima and Apache Native Americans. His missionary travels took him to the Grand Canyon and to California.
Friar Francisco Palou, a contemporary, writes that Father Garcés was greatly loved by the indigenous peoples, among whom he lived unharmed for a long time. They regularly gave him food and referred to him as “Viva Jesus,” which was the greeting he taught them to use.
For the sake of their indigenous converts, the Spanish missionaries wanted to organize settlements away from the Spanish soldiers and colonists. But the commandant in Mexico insisted that two new missions on the Colorado River, Misión San Pedro y San Pablo and Misión La Purísima Concepción, be mixed settlements.
A revolt among the Yumas against the Spanish left Friars Juan Diaz and Matias Moreno dead at Misión San Pedro y San Pablo. Friars Francisco Garcés and Juan Barreneche were killed at Misión La Purísima Concepción (the site of Fort Yuma).
In the 18th century the indigenous peoples of the American Southwest saw Catholicism and Spanish rule as a package deal. When they wanted to throw off the latter, the new religion had to go also. Do we appreciate sufficiently the acceptable adjustment our faith can make among various peoples? Are we offended by the customs of Catholics in other cultures? Do we see our good example as a contribution to missionary evangelization?
On a visit to Africa in 1969, Pope Paul VI told 22 young Ugandan converts that “being a Christian is a fine thing but not always an easy one.”
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)
Franciscan Formation Reflection:
Creation and St. Francis
How do human beings compare to animate and inanimate creatures? How do they differ fundamentally?
Saint Francis is called the “seraphic saint”. What is the special characteristic associated with the angels called “seraphs”?
Secular Franciscan Order (SFO)
Rule #’s 17 & 18 of 26:
17. In their family they should cultivate the Franciscan spirit of peace, fidelity, and respect for life, striving to make of it a sign of a world already renewed in Christ.
By living the grace of matrimony, husbands and wives in particular should bear witness in the world to the love of Christ for His Church. They should joyfully accompany their children on their human and spiritual journey by providing a simple and open Christian education and being attentive to the vocation of each child.
18. Moreover they should respect all creatures, animate and inanimate, which “bear the imprint of the Most High,” and they should strive to move from the temptation of exploiting creation to the Franciscan concept of universal kinship.
Total Consecration to Jesus Through Mary
Day 5 Sun, 7/17
Imitation: Cont.: Book 3, Chap. 40
Wherefore, but I did know well, how to cast from me all human comfort, either for the sake of devotion, or through the necessity by which I am compelled to seek Thee, because there is no man that can comfort me. Then might I deservedly hope in Thy favor, and rejoice in the gift of a new consolation. Thanks be to Thee from Whom all things proceed, as often as it happens to me, I, indeed, am but vanity and nothing in Thy sight, an inconstant and weak man. Where, therefore, can I glory, or for what do I desire to be thought of highly?
Forsooth of my very nothingness; and this is most vain. Truly vainglory is an evil plague, because it draws away from true glory, and robs us of heavenly grace. For, while a man takes complacency in himself, he displeases Thee; while he looks for human applause, he is deprived of true virtues. But true, glory and holy exultation is to glory in Thee, and not in one’s self; to rejoice in Thy Name, but not in one’s own strength. To find pleasure in no creature, save only for Thy sake. Let Thy Name be praised, not mine; let Thy work be magnified, not mine; let Thy Holy Name be blessed, but let nothing be attributed to me of the praise of men. Thou art my glory; Thou art the exultation of my heart; in Thee, will I glory and rejoice all the day; but for myself, I will glory in nothing but in my infirmities.
Prayers to be recited during these first twelve days 7/13-7/24
Come, 0 Creator Spirit blest!
And in our souls take up thy rest;
Come with Thy grace and heavenly aid,
To fill the hearts which Thou hast made.
Great Paraclete! To Thee we cry,
O highest gift of God most high!
O font of life! 0 fire of love!
And sweet anointing from above.
Thou in Thy sevenfold gifts art known,
The finger of God’s hand we own;
The promise of the Father, Thou!
Who dost the tongue with power endow.
Kindle our senses ‘from above,
And make our hearts o’erflow with love;
With patience firm and virtue high
The weakness of our flesh supply.
Far from us drive the foe we dread,
And grant us Thy true peace instead;
So shall we not, with Thee for guide,
Turn from the path of life aside.
Oh, may Thy grace on us bestow
The Father and the Son to know,
And Thee through endless times confessed
Of both the eternal Spirit blest.
All glory while the ages run
Be to the Father and the Son
Who rose from death; the same to Thee,
O Holy Ghost, eternally. Amen.
Ave Maris Stella
Hail, bright star of ocean,
God’s own Mother blest,
Ever sinless Virgin,
Gate of heavenly rest.
Taking that sweet Ave
Which from Gabriel came,
Peace confirm within us,
Changing Eva’s name.
Break the captives’ fetters,
Light on blindness pour,
All our ills expelling,
Every bliss implore.
Show thyself a Mother;
May the Word Divine,
Born for us thy Infant,
Hear our prayers through thine.
Virgin all excelling,
Mildest of the mild,
Freed from guilt, preserve us,
Pure and undefiled.
Keep our life all spotless,
Make our way secure,
Till we find in Jesus
Through the highest heaven
To the Almighty Three,
Father, Son and Spirit,
One same glory be. Amen.
My soul doth magnify the Lord.
And my spirit hath rejoiced in God my Savior.
Because He hath regarded the humility of His handmaid; for behold, from henceforth all generations shall call me blessed.
Because He that is mighty hath done great things to me; and holy is His name.
And His mercy is from generation to generations, to them that fear Him.
He hath showed might in His arm; He hath scattered the proud in the conceit of their heart.
He hath put down the mighty from their seat; and hath exalted the humble.
He hath filled the hungry with good things; and the rich he hath sent empty away.
He hath received Israel His servant, being mindful of His mercy.
As He spoke to our fathers, to Abraham and to his seed forever. Amen.
Glory be to the Father and to the Son and to the Holy Spirit, as it was in the beginning, is now, and forever shall be, world without end. Amen.