Contrition and Penitential rite of the Mass
This is again the preparation regarding the commencement of the Mass by preparing ourselves to a fruitful participation in the Mass. Today’s topic is that of contrition and of course related to the Holy Liturgy of the Mass in which we want to meditate and make an effort to see with the grace of God the need of a good preparation before offering the sacrifice. The awareness of sin on the part of the priest and the faithful united with him is the main element that we need to consider. Firstly, the Mass is divided generally speaking into two parts:-cathequitical those readings preparing the cathecumens and the Mass of the faithful those who have been baptized. Saint Alphonsus Liguori makes a more detailed description and divides the Mass into six parts: -preparation for the sacrifice(foot at the altar).
• The Introit to the Credo inclusively.Cathecumens
• offertory and preface
• canon with the Pater Noster
• Deliver us Oh, Lord
Sixth and last part comprises under the form of thanksgiving for the rest of the Mass.
In the Liturgy of the Mass, the aspect of propitiation, contrition or impetration for our sins is recalled seven times-mainly in the first preparatory part for the sacrifice. The Ancient rite of the Mass starts with the prayers at the foot of the altar which begins the Mass with the priest orienting himself to the altar-the altar of his youth. The altar is of course the main focus of this preparation because we need to be cleansed in order to ascend to the “Holy of Holies”, the priest implores the help of God against the enemies who are laying snares for him, Immediately, there is a clear understanding that there are good and evil in this world. Since then the priest expressing the pain that he feels of seeing himself, as it were, rejected by the Lord, he begs him to assist him with his light, and to console him with the graces that he promised by leading him into his tabernacle. Finally, he reproaches himself for indulging in fear, for why should he be troubled when he has with him his God in whom he should confide? This example of the content of these prayers are a preparation of the unworthiness of our own sinfulness before the miracle that we are about to witness, No one who recites these prayers with a attention and devout mind can be overcome with pride since the whole preparation before ascending the steps of the altar (which symbolizes the ascendance to Mount Calvary, that is why is located always in a higher level), is the confession of our own sinfulness with a contrite and humble heart, the psalm makes reference to this journey that the faithful following the priest are about to undertake: “Our God will enable us to journey toward the heavenly Jerusalem in the vast mobile column of his Church, the true liturgical procession, uninterrupted processional march that takes the elect to him. That Holy mountain is in reference to the site of the Temple:”I will enter into the altar of God”. According to the letter to the Hebrews : “ For Jesus hath not entered into the holies made with hands, the patterns of the true: but into Heaven itself that he may appear now into the presence of God for us’. (Heb.9,24). The altar is essential for a sacrifice to take place. The priest kisses the altar several times, because the altar stone is a symbol of Christ it contains the relics of the saints whose blood was shed united with the Passion of Christ. The liturgy of heaven and earth are joined into one. What a mystery is the Holy Mass, if one were to really understand its effects and wonders who would even miss one day of attending Mass! Let us return back to this connection and representation of the earthly sanctuary and Heavenly one Mons. Klaus Gamber points out: “ The concept that the altar here on earth represents the real altar before God’s throne in Heaven, has always determined its position in our Churches and the position of the Priest standing before it : the angel with the golden censer as described in the book of the Apocalypse says: “ there was another angel that came and took his stand at the altar, with a censer of gold; and incense was given him in plenty, so that he could make an offering on the golden altar before the throne, out of the prayers said by all the saints”. (Apoc.8,3). The quotation from the Apocalypse tells us that an angel is standing before the golden altar in Heaven, holding in his hand a golden censer to offer incense together with the prayers of the faithful on earth before God himself. Clearly this notion of the angel with the golden censer standing before the altar is also based on the instructions that God gave to Moses (Exodus 30,1-8). All the details for the construction of the Temple and the design of the sanctuary itself came from the hands of God himself who dictated very minute and detailed planning for the building of the sanctuary. The Temple of Jerusalem, The Holy Mountain, the dwelling place of God on earth to such a mystery of grace and majesty also should be our internal preparation in all humility and contrition for our sins. During the offering at the Mass, the sacrament of the New Testament, the altar becomes the throne of God. Thus, St. John Chrysostom reminds his listeners: “think about who it is that enters here. Start trembling even before you see Him. Because everyone who beholds the (empty) throne of God, his heart is moved as he awaits the King’s entrance”. Ps. 62,3 “with such longing I see you in the sanctuary and behold your power and glory”. The words of the psalmist give us an insight into the state of the faithful in the Old Testament when they entered The Temple in Jerusalem. How much more do we should prepare in order to celebrate the Holy Mysteries with a spirit of contrition? I will confess against myself my injustice; I will confess to Thee, Oh Lord, my infirmity. If this life is so replete with temptations, pains and miseries. How shall I live, does the soul exclaim, and not sin? Yet how shall I sin and still live? (Imitation of Christ). But let us not grow weary of repressing, of fighting our sins we have the Holy Mass in which all of these sentiments are laid down on the altar, the Mass expiates sins, sins are remitted and graces of sanctification are spread throughout the world. Another element of contrition is the Confiteor: “ I will confess…” both priest and people at separated times recite the Confiteor. Firstly, the priest because he is the one who is offering the sacrifice, it is necessary for the priest to remind himself constantly of his sinfulness and his proclivity to evil so that he will be motivated to root the sin out of his life and also necessary for the priest to do this so that he recognizes his unworthiness to offer the sacrifice and the need to strive for holiness and purity in his life: “Wherefore St. John Chrysostom states: ‘ the consecrated priest ought to be as pure as If he were standing in the Heavens themselves.” For when thou seest the Lord sacrificed, and laid upon the altar, and the priest standing and praying over the victim and all the worshippers empurpled with that precious blood, can you think that thou art still amongst men and standing upon the earth? The confession of sins bowing and striking the breast three times. This gesture, is indicative of sorrow and is made in imitation of the Publican mentioned in the Gospel who struck the breast saying: “Oh, God, be merciful to me a sinner”. St. Luke 18,13. In the Old Testament, before the High Priest offered sacrifice he was directed to ‘ confess all the iniquities of the children of Israel, and all their offenses and sins”. (Leviticus 16,21). Throughout the Mass, the prayers remind us that we are sinners: In the first epistle of Saint John is very clear on this point :” If we say that we have no sin, we deceive ourselves, and the truth is not in us”. If we confess ours sins, he is faithful and just, to forgive us our sins, and to cleanse is from all iniquity. It is then in the mass at many different times that we are reminded that we are sinners in the different prayers that implore God’s grace and mercy towards us. One virtue that we must seek which is highly recommended is this interior contrition, meaning that by that not the enumeration of any specific number of sins but that habitual contrition which consists in having our sins always before us: ‘”My sin is always before me”(psalm 50,5). This continual regret for sins committed , this interior attitude in reaction to the state of being a sinner which is ours, obviously separates us from sin. (Dom Marmion). We need to imitate the publican and not the Pharisee, Abel and not Cain; pride is opposed to humility and consequently contrition for our sins, since the one who is proud deceives himself and finds no sin in his soul. God did not have regard for Cain’s offering. Do not think that is to humiliate us that the Church requires compunction from our part. No it is for our own sanctification and to advance in our spiritual life and true-self knowledge. God accepted the sacrifice of Abel as coming from a heart full of devotion, The first lings and fat, or at the very best; by which he testified , that he acknowledged Go for his first beginning. Sacrifice is due to God alone, for the love of God not our own selfishness interests not as Cain who sacrificed what was good for his commodity. The holy sacrifice of the Mass atones for sin and purifies souls. The prayers of the offertory show this clearly: “Receive, Oh Father Almighty eternal God, this spotless host…for my own countless sins, offenses and negligences…”
This desire for expiation and the remission of sins, the spotless lamb immolated because of our sins; The Savior and redeemer who redeemed us at the cost of His blood”. Try to unite yourselves to the spirit of contrition that we find in the Mass and try to acquire it. This will be for us a continual source of graces of propitiation and thus of supplication for asking God the forgiveness o our faults and the healing of our souls from all the evil tendencies in us and asking Him for the grace to be united to the Holy Trinity. Let us ask for the grace to have contrition to arise after we have fallen and speedily return to our Heavenly Father when we find we gone astray, let us find in the Mass the source of a spirit of compunction and humility much needed for our salvation.
Friday, October 9, 2009
Wednesday, September 30, 2009
Spiritual conference
this is the first class on a series of spiritual conferences about the Mass this one is about the sign of the Cross. please you are invited to come every Tuesday at 7.00 pm at Saint Anne's Catholic Church
Today we are here to learn about and meditate on the spirituality of the Mass, indeed an inexhaustible treasure a topic that we can approach in different aspects in the spiritual life can be studied from the theological point of view, spiritual or historical. Today our aim is to approach this under the point of view of the spiritual aspect to learn how to make the Mass an integral part of our lives. An encounter with Christ not only personal but also from the Church as a liturgical prayer of the whole mystical body of Christ. How do we start from and the best would be the very beginning of the Mass which is the sign of the Cross.
Original historical sources for the reign of Constantine provide us with four separate accounts for visions seen by Constantine the Holy Roman emperor during 312 AD, the year of his campaign and acceptance of the Christians. The division of the Roman Empire left him with the poorest portion; he was in trouble, meantime the Christians endured long periods of persecution and tortures with joy receiving martyrdom. Perhaps what came through to him most clearly at this time was that the Christian God was strong. The threatening moves by Maxentious reached him, Constantine called his officers into a Council of war to discuss the prospects for success of a march on Italy. Their response was unfavorable, overwhelmingly; there was no immediately prospect of military help and lack of military resources. What to do? He faced death as well as the early Christians suffered. 1-Constantine and his army on the march in Gaul that year saw a cross in the sky in front of the sun with the words “in Hoc signo vinces” under this sign you shall conquer., whereupon Constantine ordered a golden and jeweled cross made a top it the Labarum (bearing the Greek letters Chris and Rho, the first two letters of Christ in greek superimposed as a standard for his army an account which the holy historian first Christian historian Eusebious emphasizes that it was given to him personally by Constantine on oath. 2-the almost immediately contemporary account of the rethorician Lactantious a Christian convert, in his “On the death of the persecutors” of a dream of Constantine on the night immediately preceding his decisive battle with Maxentious in Italy, in which he was told to place on the shield of his soldiers to place the labarum, and in this sign you shall be the victor. Little noticed passages in pagan panegyrics to Constantine delivered in 313 and in 322 ad, the second being on the occasion of the tenth anniversary of the decisive battle referring to remarkable visions seen in the sky in Gaul by Constantine just before his invasion in Italy, and widely known to his troops, showing that: “there was a secret divine power working within him”. Though no cross is mentioned, but rather apparitions of celestial armies; The confirmation is found in the appearance of the words in hoc signo vinces on the graffiti wall adjoining the original red-wall monument over the grave of Saint Peter which was marked by Christian pilgrims during the years from 312 to 330, before Eusebius “Life of Constantine” had been published. Assuming the reality of Constantine’s vision of the Cross in the sky and that he saw it while still in Gaul in the spring of 312, we are well prepared to understand his sudden transformation from doubt to absolute certainty. The Cross is that weapon that we have to fight against our enemies as well as Emperor Constantine did fight Maxentius the dreadful tyrant who was in possession of the capital of the world. The heavenly sign, resplendent with gold and precious stones dazzles the eyes of his legions and becomes the celebrated Labarum, wherever this sacred emblem ensign appears, confidence animates the soldiers of Constantine and terror seizes those of Maxentius. The roman eagle fly before the Cross paganism before Christianity. Constantine enters into Rome, A statue is erected representing him holding the Cross in his hand, with the following inscription dictated by himself” It is by this salutary sign, the true emblem of strength, that I have delivered your city from the yoke of tyranny, and that, giving liberty to the senate and roman people, I have re-established then in their ancient majesty and splendor”. Constantine represents you, me every single baptized soul, the whole Christian world. Thrown into the arena of life, we march at the head of our senses and faculties to attack a tyrant far more dangerous than Maxentius. Our Rome is Heaven; he tries to prevent our entrance into it. He advances against us at the head of his infernal legions. The combat is inevitable. God gives us the means to conquer that he gave to Constantine. The sign of the Cross…
In the presence of the crucifix, the sign of the Cross is a reminder of Our Lord’s passion, with the sign of the cross we start the Mass, the priest invested with the authority that belongs to the priesthood, he says, in union with Jesus Christ who is the principal one that offers that sacrifice, with the same words that Our Lord taught in the Gospel; thus declaring that he offers the sacrifice by the authority of the Three Persons. The saints prayed or heard Mass with the utmost devotion from the very beginning never to do the sign of the cross in an unfitting manner. St. Phillip de Neri, Apostle of Rome, no sooner did he begin to put on the sacred vestments than the beauty, the goodness, the holiness of the Divine Victim he was about to offer presented themselves most vividly to his mind and heart. In the presence of the Crucifix says Saint Thomas More, the priest says his mass, and offers up the highest prayer which the church can devise for the salvation of the quick and the dead, he holds up his hands, he bows down, he kneels, and all the worship he can do he does-more than all, he offers up the highest sacrifice and the best offering that any heart can devise-that is Christ the Son of the God of heaven, under the form of bread and wine. Blessed Thomas More, martyr, and his extraordinary devotion to the passion of the Lord, it was his custom to attend mass every day. Once, when he was the King’s chancellor, messengers from the King came to fetch him while he was hearing Mass. But Sir Thomas would not stir till Mass was finished, not even when a second messenger came and a third, “ I will first perform my duty to be a better man than the King”, he said. And the king Henry VIII when he was still a good catholic was pleased to hear that. In the catacombs where the early Christians assembled in tims of persecution and where they buried their dead you can see to this day the signs of the devotion to the Holy Cross, ancient crosses found in the catacombs indicate various conceptions of the early Christians. The Roman Cross, which is a transverse beam crossing a perpendicular one at a distance from the top. According to tradition this was the form of the Savior Cross, the Greek cross, has four arms of equal length. Nothing shows better how the Christian feeling leads truly to contemplate our Lord’s sufferings and death. Christians owe it to Christ to love His Cross. We see how the early Christians loved it, marked it on their monuments, keep it close to their hearts during persecution, long before it came into public use at the time of Constantine. Do we trust in the Cross and make it often the sign, and with devotion? In olden days people used to do that much more often. They used the sign of the Cross to show that what they did was for God’s sake; when they lighted a candle, it honored Christ as the Light of the World; whern they rose from bed; when they left the house to go to work; when they wrote letters, they put a cross on the top of the page. Many times did they bless themselves as an act very pleasing to God. The sign of the cross is to be made reverently and carefully during Mass. Hearing Mass is the biggest most important thing that you can do. Everywhere in the Mass the Cross is used. Not only in the beginning of the Mass, but throughout the sacrifice the priest makes the sign of the cross 1: for himself;2: over the book;3: upon the oblations(water and the wine);4: over the precious body and blood of Our Lord;5:with the Host when giving communion;6: lastly over the congregation at the last blessing. But most frequently does he make the sign of the cross after the Canon of the Mass has begun. This use of the sign of the cross is not a blessing especially after the sacred species are present on the altar. This use of the sign of the cross is a reminder that Our Lord is with us in the Mass which is Calvary all over again. Since the Mass is the mystical Calvary we must never lose sight of the importance of the Cross, even since the sacrifices of the Old Testament, the priest first raised the Victim in the manner prescribed by the Law. He then carried it from east to west, as we learn from the Jews themselves; thus made the sign of the Cross. It was by the same motion that the High priest and even the simple priests blessed the people after the sacrifice. What does Salomon do? He prays, by making the Sign of the Cross. “And Solomon,” says the sacred text: stood before the altar of the Lord, in the sight of the assembly of Israel, and spread forth his hands toward Heaven, and said:” Lord God of Israel there is no God like thee in Heaven above and on earth beneath”. The sign of the serpent in the desert was a figure of Himself. “And as Moses lifted up the serpent in the desert, so must the Son of Man be lifted up; that whosoever believeth in him may not perish, but may find life everlasting. St. John 3,15. Saint Thomas Aquinas wrote about this particular subject referring to the tracing of the sign of the Cross over the oblate gifts at Mass. Is the priest blessing the consecrated species? What then is the purpose of that action? The recitation of the canon of the Mass is singled out by the signs of the cross that the priest makes, traces over the offerings. The sign of the cross it is an effect of the most important elements and without any doubt one of the most ancients of the Eucharistic action. The sacramentaries, the Gelasian, ancient one of the seventh and eight centuries indicates the four signs of the cross traced over the beginning of the canon and also other manuscripts of the twelve centuries witness all of these signs of the cross. They have not only a value for blessing or consecrating but only for commemorating the power of the cross and the manner in which Christ has ascended to His passion. It designates the Holy Victim ; the priest in the celebration of the Mass practices the signs of the Cross in order to remember, evoking the passion of Christ. And it is for this reason that the acceptance of the sacrifice and the fruit of it has its origin, in the power of the Cross. And it is for this that each time that we make mentions of these things; the priest makes the sign of the Cross. Historically we learn the example of Saint Benedict patron of the monastic life of the western civilization, the patrimony of European culture we see that the power of the Cross when proud monks became jealous of Benedict influence and exemplar sanctity and pursued to poison him. They mixed poison in the wine, and filled a glass with it, which thy presented to him, that he might bless it, according to the custom of the monastery. Benedic stretched forth his hand , made the sign of the Cross and by this sacred Sign, as by the blow of a stone, the poisoned glass was shattered into fragments. The saint understood that they had presented him the cup of death, from which, he had been preserved by the Sign of the Cross. The combat is inevitable, we are thrown into the arena not of the lions of the Martyrs but into the arena of a time of apostasy however what a powerful sign is the Cross! For us dear faithful as we could read regarding the last Gospel reading last Sundays, we learned about the Greatest commandment of the Law to love our neighbor for the sake of God. Now, Our Lord himself gave His life for those He loves, that is to say, for each one of us, the different parts of the Mass correspond to faith, hope and charity: faith in the teaching, hope in the cross. Transubstantiation signifies the cross of Jesus, which is our hope. O Crux ave, spes unica, Oh cross our only hope. There is no greater charity that the fact that Jesus become our food to our souls. What a powerful prayer is then the cross, with how many graces it enriches us, and from how many dangers it preserves our frail existence.
Today we are here to learn about and meditate on the spirituality of the Mass, indeed an inexhaustible treasure a topic that we can approach in different aspects in the spiritual life can be studied from the theological point of view, spiritual or historical. Today our aim is to approach this under the point of view of the spiritual aspect to learn how to make the Mass an integral part of our lives. An encounter with Christ not only personal but also from the Church as a liturgical prayer of the whole mystical body of Christ. How do we start from and the best would be the very beginning of the Mass which is the sign of the Cross.
Original historical sources for the reign of Constantine provide us with four separate accounts for visions seen by Constantine the Holy Roman emperor during 312 AD, the year of his campaign and acceptance of the Christians. The division of the Roman Empire left him with the poorest portion; he was in trouble, meantime the Christians endured long periods of persecution and tortures with joy receiving martyrdom. Perhaps what came through to him most clearly at this time was that the Christian God was strong. The threatening moves by Maxentious reached him, Constantine called his officers into a Council of war to discuss the prospects for success of a march on Italy. Their response was unfavorable, overwhelmingly; there was no immediately prospect of military help and lack of military resources. What to do? He faced death as well as the early Christians suffered. 1-Constantine and his army on the march in Gaul that year saw a cross in the sky in front of the sun with the words “in Hoc signo vinces” under this sign you shall conquer., whereupon Constantine ordered a golden and jeweled cross made a top it the Labarum (bearing the Greek letters Chris and Rho, the first two letters of Christ in greek superimposed as a standard for his army an account which the holy historian first Christian historian Eusebious emphasizes that it was given to him personally by Constantine on oath. 2-the almost immediately contemporary account of the rethorician Lactantious a Christian convert, in his “On the death of the persecutors” of a dream of Constantine on the night immediately preceding his decisive battle with Maxentious in Italy, in which he was told to place on the shield of his soldiers to place the labarum, and in this sign you shall be the victor. Little noticed passages in pagan panegyrics to Constantine delivered in 313 and in 322 ad, the second being on the occasion of the tenth anniversary of the decisive battle referring to remarkable visions seen in the sky in Gaul by Constantine just before his invasion in Italy, and widely known to his troops, showing that: “there was a secret divine power working within him”. Though no cross is mentioned, but rather apparitions of celestial armies; The confirmation is found in the appearance of the words in hoc signo vinces on the graffiti wall adjoining the original red-wall monument over the grave of Saint Peter which was marked by Christian pilgrims during the years from 312 to 330, before Eusebius “Life of Constantine” had been published. Assuming the reality of Constantine’s vision of the Cross in the sky and that he saw it while still in Gaul in the spring of 312, we are well prepared to understand his sudden transformation from doubt to absolute certainty. The Cross is that weapon that we have to fight against our enemies as well as Emperor Constantine did fight Maxentius the dreadful tyrant who was in possession of the capital of the world. The heavenly sign, resplendent with gold and precious stones dazzles the eyes of his legions and becomes the celebrated Labarum, wherever this sacred emblem ensign appears, confidence animates the soldiers of Constantine and terror seizes those of Maxentius. The roman eagle fly before the Cross paganism before Christianity. Constantine enters into Rome, A statue is erected representing him holding the Cross in his hand, with the following inscription dictated by himself” It is by this salutary sign, the true emblem of strength, that I have delivered your city from the yoke of tyranny, and that, giving liberty to the senate and roman people, I have re-established then in their ancient majesty and splendor”. Constantine represents you, me every single baptized soul, the whole Christian world. Thrown into the arena of life, we march at the head of our senses and faculties to attack a tyrant far more dangerous than Maxentius. Our Rome is Heaven; he tries to prevent our entrance into it. He advances against us at the head of his infernal legions. The combat is inevitable. God gives us the means to conquer that he gave to Constantine. The sign of the Cross…
In the presence of the crucifix, the sign of the Cross is a reminder of Our Lord’s passion, with the sign of the cross we start the Mass, the priest invested with the authority that belongs to the priesthood, he says, in union with Jesus Christ who is the principal one that offers that sacrifice, with the same words that Our Lord taught in the Gospel; thus declaring that he offers the sacrifice by the authority of the Three Persons. The saints prayed or heard Mass with the utmost devotion from the very beginning never to do the sign of the cross in an unfitting manner. St. Phillip de Neri, Apostle of Rome, no sooner did he begin to put on the sacred vestments than the beauty, the goodness, the holiness of the Divine Victim he was about to offer presented themselves most vividly to his mind and heart. In the presence of the Crucifix says Saint Thomas More, the priest says his mass, and offers up the highest prayer which the church can devise for the salvation of the quick and the dead, he holds up his hands, he bows down, he kneels, and all the worship he can do he does-more than all, he offers up the highest sacrifice and the best offering that any heart can devise-that is Christ the Son of the God of heaven, under the form of bread and wine. Blessed Thomas More, martyr, and his extraordinary devotion to the passion of the Lord, it was his custom to attend mass every day. Once, when he was the King’s chancellor, messengers from the King came to fetch him while he was hearing Mass. But Sir Thomas would not stir till Mass was finished, not even when a second messenger came and a third, “ I will first perform my duty to be a better man than the King”, he said. And the king Henry VIII when he was still a good catholic was pleased to hear that. In the catacombs where the early Christians assembled in tims of persecution and where they buried their dead you can see to this day the signs of the devotion to the Holy Cross, ancient crosses found in the catacombs indicate various conceptions of the early Christians. The Roman Cross, which is a transverse beam crossing a perpendicular one at a distance from the top. According to tradition this was the form of the Savior Cross, the Greek cross, has four arms of equal length. Nothing shows better how the Christian feeling leads truly to contemplate our Lord’s sufferings and death. Christians owe it to Christ to love His Cross. We see how the early Christians loved it, marked it on their monuments, keep it close to their hearts during persecution, long before it came into public use at the time of Constantine. Do we trust in the Cross and make it often the sign, and with devotion? In olden days people used to do that much more often. They used the sign of the Cross to show that what they did was for God’s sake; when they lighted a candle, it honored Christ as the Light of the World; whern they rose from bed; when they left the house to go to work; when they wrote letters, they put a cross on the top of the page. Many times did they bless themselves as an act very pleasing to God. The sign of the cross is to be made reverently and carefully during Mass. Hearing Mass is the biggest most important thing that you can do. Everywhere in the Mass the Cross is used. Not only in the beginning of the Mass, but throughout the sacrifice the priest makes the sign of the cross 1: for himself;2: over the book;3: upon the oblations(water and the wine);4: over the precious body and blood of Our Lord;5:with the Host when giving communion;6: lastly over the congregation at the last blessing. But most frequently does he make the sign of the cross after the Canon of the Mass has begun. This use of the sign of the cross is not a blessing especially after the sacred species are present on the altar. This use of the sign of the cross is a reminder that Our Lord is with us in the Mass which is Calvary all over again. Since the Mass is the mystical Calvary we must never lose sight of the importance of the Cross, even since the sacrifices of the Old Testament, the priest first raised the Victim in the manner prescribed by the Law. He then carried it from east to west, as we learn from the Jews themselves; thus made the sign of the Cross. It was by the same motion that the High priest and even the simple priests blessed the people after the sacrifice. What does Salomon do? He prays, by making the Sign of the Cross. “And Solomon,” says the sacred text: stood before the altar of the Lord, in the sight of the assembly of Israel, and spread forth his hands toward Heaven, and said:” Lord God of Israel there is no God like thee in Heaven above and on earth beneath”. The sign of the serpent in the desert was a figure of Himself. “And as Moses lifted up the serpent in the desert, so must the Son of Man be lifted up; that whosoever believeth in him may not perish, but may find life everlasting. St. John 3,15. Saint Thomas Aquinas wrote about this particular subject referring to the tracing of the sign of the Cross over the oblate gifts at Mass. Is the priest blessing the consecrated species? What then is the purpose of that action? The recitation of the canon of the Mass is singled out by the signs of the cross that the priest makes, traces over the offerings. The sign of the cross it is an effect of the most important elements and without any doubt one of the most ancients of the Eucharistic action. The sacramentaries, the Gelasian, ancient one of the seventh and eight centuries indicates the four signs of the cross traced over the beginning of the canon and also other manuscripts of the twelve centuries witness all of these signs of the cross. They have not only a value for blessing or consecrating but only for commemorating the power of the cross and the manner in which Christ has ascended to His passion. It designates the Holy Victim ; the priest in the celebration of the Mass practices the signs of the Cross in order to remember, evoking the passion of Christ. And it is for this reason that the acceptance of the sacrifice and the fruit of it has its origin, in the power of the Cross. And it is for this that each time that we make mentions of these things; the priest makes the sign of the Cross. Historically we learn the example of Saint Benedict patron of the monastic life of the western civilization, the patrimony of European culture we see that the power of the Cross when proud monks became jealous of Benedict influence and exemplar sanctity and pursued to poison him. They mixed poison in the wine, and filled a glass with it, which thy presented to him, that he might bless it, according to the custom of the monastery. Benedic stretched forth his hand , made the sign of the Cross and by this sacred Sign, as by the blow of a stone, the poisoned glass was shattered into fragments. The saint understood that they had presented him the cup of death, from which, he had been preserved by the Sign of the Cross. The combat is inevitable, we are thrown into the arena not of the lions of the Martyrs but into the arena of a time of apostasy however what a powerful sign is the Cross! For us dear faithful as we could read regarding the last Gospel reading last Sundays, we learned about the Greatest commandment of the Law to love our neighbor for the sake of God. Now, Our Lord himself gave His life for those He loves, that is to say, for each one of us, the different parts of the Mass correspond to faith, hope and charity: faith in the teaching, hope in the cross. Transubstantiation signifies the cross of Jesus, which is our hope. O Crux ave, spes unica, Oh cross our only hope. There is no greater charity that the fact that Jesus become our food to our souls. What a powerful prayer is then the cross, with how many graces it enriches us, and from how many dangers it preserves our frail existence.
Wednesday, September 23, 2009
sermon for the eleventh Sunday after Pentecost
This sermon was requested some time ago and finally did conclude it. thank you
Sermon for the Eleventh Sunday after Pentecost
Today’s Gospel remarks the deaf and dumb man, after being healed by a miracle he spoke right, that this might also be said of each one of us. That we also might speak right, in such a manner as redounds to the honor of God and to our own and our neighbor’s good. But who can recount all the sins that are committed by the tongue. How great will be the number of people lost by the sins of the tongue.
There is a book dated from 1617 the volume entitled “The Horseman’s book: The Art of Riding. This is about treating the use of bridles, whips, guides, and so on. Such a title is of a nature to give rise to sad thoughts. We have learned how to make bits, bridles, halters and pincers, and how to adapt them to a horse’s head or mouth; we have learned the art of directing these animals at will by means of a small bit. But we possess a tongue so ill-tempered that no bridle can curb it: this raging beast resists bits, halters and pincers alike, knocking down every obstacle in its path. It wants to be as free as a horse in the wild. Let us see what Saint James has to say on the subject: “we put bits into horse’s mouths that they may obey us, and we control their whole body also. But no man can tame the tongue. St. John Chrysostom says : “There is no member of the body by which the devil can deceive us so frequently and so easily by an unbridled tongue and an unguarded mouth”. Ecclss.28, 22: “Many have fallen away by the edge of the sword; but no so many have perished by their own tongue”.
We have all like the deaf and the dumb man strive to speak right. Saint Basil wanders why do we have only one tongue? Thereby God teaches us how sparingly we should use the tongue. We must speak no more than what is necessary for by seeing, hearing, and touching, one cannot sin so easily as by speaking something scandalous and indecent”.
As St. James points out: “indeed a little member, and boasted great things. The tongue is placed among our members, which defiles the whole body.
“By your words you shall be justified, and by your words you shall be condemned”. Saint James says: “If any man offends not in word, the same is a perfect man”. How much careful we should be regarding the use of the tongue!!
There are many species of this kind of sin that is to say, many types of ways in which we can commit this sin.
-Vain words.
-Uncharitable words.
- Immodest words.
Vain words useless words: as we read in St. Matthew 12, 36: “every idle word that men shall speak they shall render an account for it on the day of judgment.”
We sin on this topic when we are destitute of a good intention we have pleasure in hearing ourselves talk. We should think about spending more time praying or occupying ourselves in something better rather than uttering vain words, idle talking. There are those who experience pleasure in hearing themselves talk the vice called loquaciousness.
Another one is boasting whereby a man enjoys talking about his personal affairs, own cleverness and knowledge, money, possessions, projects etc… As the book of proverbs points out: “let another praise you and not your own mouth”.
Spirit of mockery: it causes laughter at the expense of our neighbor, not laughing with him but laughing at him. Does not have respect for the person, as Christians to have the seriousness of a man and not to be a child. Oftentimes young people commit this sin.
Probably the one fault that causes to be the most grievous and malicious is that against our neighbor that sins against charity. Calumny is a sin against charity-justice and truth-since it ruins the good name and the reputation of another what is said or imputed is not true.
Whispering and tale bearing-cause another to fight, plant a seed of discord, telling a person what evil things someone else has done.
Insults: taunting others which are to their shame. Thus it is an insult to cast up to another his low extraction, illegitimate birth, bodily defects or deformities, corporal or spiritual defects, insulting people usually end up in quarrels. Giving nicknames can also be offensive or pejorative also pocking on others people’s defects as well.
The tongue being below the eyes is a lesson to all of us. 1-not to speak about anything that we have not seen ourselves, not to believe every rumor you hear but suspend your judgment until you have found out the truth. Speak of the fault of others only when you can prevent evil or do some good.
Must love God above all things this is the greatest commandment. Talk to people with a supernatural intention do we talk about God? There are some good tools to prevent us from falling into this vices the first one is that we speak about something when is truth, good and necessary. Let us keep in mind what Saint Frances of Sales used to say: “I wish I could have two buttons on both lips, which I should be obliged to unfasten when I had an occasion to speak, for I should then gain more time to reflect, and to consider my speech”. Consider Saint James chapter 3: “the tongue is a fire, a world of iniquity. Does not a single word cause oftentimes bitter feelings, Does not a single word rob a man of his honor and good name? Let us have the love of God in our words: “The Savior in the way to Emmaus inflamed the hearts of the disciples by his discourses. “were not our hearts burning within us while he spoke in the way, and opened to us the scriptures? From our hearts to our words we should show the love of God and our neighbor. Let us be swift to hear but slow to speak and ask Our Lord that our discourses should be warmed by the love of God and our neighbor.
Sermon for the Eleventh Sunday after Pentecost
Today’s Gospel remarks the deaf and dumb man, after being healed by a miracle he spoke right, that this might also be said of each one of us. That we also might speak right, in such a manner as redounds to the honor of God and to our own and our neighbor’s good. But who can recount all the sins that are committed by the tongue. How great will be the number of people lost by the sins of the tongue.
There is a book dated from 1617 the volume entitled “The Horseman’s book: The Art of Riding. This is about treating the use of bridles, whips, guides, and so on. Such a title is of a nature to give rise to sad thoughts. We have learned how to make bits, bridles, halters and pincers, and how to adapt them to a horse’s head or mouth; we have learned the art of directing these animals at will by means of a small bit. But we possess a tongue so ill-tempered that no bridle can curb it: this raging beast resists bits, halters and pincers alike, knocking down every obstacle in its path. It wants to be as free as a horse in the wild. Let us see what Saint James has to say on the subject: “we put bits into horse’s mouths that they may obey us, and we control their whole body also. But no man can tame the tongue. St. John Chrysostom says : “There is no member of the body by which the devil can deceive us so frequently and so easily by an unbridled tongue and an unguarded mouth”. Ecclss.28, 22: “Many have fallen away by the edge of the sword; but no so many have perished by their own tongue”.
We have all like the deaf and the dumb man strive to speak right. Saint Basil wanders why do we have only one tongue? Thereby God teaches us how sparingly we should use the tongue. We must speak no more than what is necessary for by seeing, hearing, and touching, one cannot sin so easily as by speaking something scandalous and indecent”.
As St. James points out: “indeed a little member, and boasted great things. The tongue is placed among our members, which defiles the whole body.
“By your words you shall be justified, and by your words you shall be condemned”. Saint James says: “If any man offends not in word, the same is a perfect man”. How much careful we should be regarding the use of the tongue!!
There are many species of this kind of sin that is to say, many types of ways in which we can commit this sin.
-Vain words.
-Uncharitable words.
- Immodest words.
Vain words useless words: as we read in St. Matthew 12, 36: “every idle word that men shall speak they shall render an account for it on the day of judgment.”
We sin on this topic when we are destitute of a good intention we have pleasure in hearing ourselves talk. We should think about spending more time praying or occupying ourselves in something better rather than uttering vain words, idle talking. There are those who experience pleasure in hearing themselves talk the vice called loquaciousness.
Another one is boasting whereby a man enjoys talking about his personal affairs, own cleverness and knowledge, money, possessions, projects etc… As the book of proverbs points out: “let another praise you and not your own mouth”.
Spirit of mockery: it causes laughter at the expense of our neighbor, not laughing with him but laughing at him. Does not have respect for the person, as Christians to have the seriousness of a man and not to be a child. Oftentimes young people commit this sin.
Probably the one fault that causes to be the most grievous and malicious is that against our neighbor that sins against charity. Calumny is a sin against charity-justice and truth-since it ruins the good name and the reputation of another what is said or imputed is not true.
Whispering and tale bearing-cause another to fight, plant a seed of discord, telling a person what evil things someone else has done.
Insults: taunting others which are to their shame. Thus it is an insult to cast up to another his low extraction, illegitimate birth, bodily defects or deformities, corporal or spiritual defects, insulting people usually end up in quarrels. Giving nicknames can also be offensive or pejorative also pocking on others people’s defects as well.
The tongue being below the eyes is a lesson to all of us. 1-not to speak about anything that we have not seen ourselves, not to believe every rumor you hear but suspend your judgment until you have found out the truth. Speak of the fault of others only when you can prevent evil or do some good.
Must love God above all things this is the greatest commandment. Talk to people with a supernatural intention do we talk about God? There are some good tools to prevent us from falling into this vices the first one is that we speak about something when is truth, good and necessary. Let us keep in mind what Saint Frances of Sales used to say: “I wish I could have two buttons on both lips, which I should be obliged to unfasten when I had an occasion to speak, for I should then gain more time to reflect, and to consider my speech”. Consider Saint James chapter 3: “the tongue is a fire, a world of iniquity. Does not a single word cause oftentimes bitter feelings, Does not a single word rob a man of his honor and good name? Let us have the love of God in our words: “The Savior in the way to Emmaus inflamed the hearts of the disciples by his discourses. “were not our hearts burning within us while he spoke in the way, and opened to us the scriptures? From our hearts to our words we should show the love of God and our neighbor. Let us be swift to hear but slow to speak and ask Our Lord that our discourses should be warmed by the love of God and our neighbor.
Sermon for the Fourteenth after Pentecost
Noten que aquí hago referencia a la Encíclica del Santo Padre Benedicto Caritas in Veritate.
Sermon for the Fourteenth Sunday after Pentecost
On this Sunday, The Church emphasizes the need to grow in the love of God and our neighbor. Our faith is founded upon the two-fold precept of love of God and our neighbor. It is fitting therefore to consider what is the virtue of charity truly is and its importance.
First of all, the Holy Father Benedict XVI has emphasized the importance of this virtue by writing two encyc licals on the matter, God is love, charity from the Latin “Deus caritas est “and “Caritas in veritate”, charity in truth. Both papal writings emphasize the need for charity to our neighbor and society.
Saint Paul and the whole message of the Gospel is that of the new commandment: “By this shall men know that you are my disciples If you have love for one another”. That is the doctrine of Saint Paul: “For all the law is fulfilled in one sentence: thou shalt love thy neighbor as thyself”. Kindness of heart, generosity, self-forgetfulness, done to be like Jesus is the beginning and the end of our holy faith.
But the fruit of the Spirit is charity’ mark these words dear faithful, because here are described the effects of our holy faith as far as the practical effects are concerned. We need to see the example of Jesus during His public ministry, the example of the Blessed mother and the Saints; Jesus Christ bore witness by His earthly life and especially by his death and resurrection. From the example of the scriptures: “The charity of God appeared towards us, because God hath sent His only begotten Son into the world that we may live by Him”.
The Holy Father reminds us in his letter that charity is first and most of all founded upon God, Caritas says the Pope, “it is a force that has its origin in God, Eternal Love and Absolute Truth”. And also from his previous encyclical when he mentioned that: “everything has its origin in God’s love, everything is shaped by it everything is directed towards it”.
Under this perspective of charity we change our view of things; the new papal writing addresses the need for a vision of man in a Christian perspective to see the other not with our own eyes but with the eyes of Jesus. Real progress in society may shine forth only if it is guided under a spirit of truth and charity. Without God man neither knows which way to go, nor even understands who he is. True development of a nation can take place when governments see that the primary capital to be safeguarded and valued is man, the human person in his or her integrity.
Another consideration that springs forth from charity is the concept of the common good, which teaches us that besides the good of the individual, there is a good that is linked to living in society: the common good. It is the good of all of us, made up of individuals, families and intermediate groups who together constitute society. To desire the common good and strive towards it is a requirement of justice and charity. The more we strive, Benedict continues, to secure a common good corresponding to the real needs of our neighbors, the more effectively we love them. Every Christian is called to practice this charity, in a manner corresponding to his vocation. Material growth, or a process of development to technology alone are views opposed to the understanding that a person has to be seen in its integrity and has been raised to a spiritual creature with values and holiness with a dignity as a creature of God.
The fully meaning of development that the Church proposes is that in which the family has its primary place as the foundation of Society, fraternal Charity obliges us a precept of love to be concerned with the unborn, the most innocent creatures who are in danger of loosing their lives or any other form in which human life is devalued and violated, especially where it is weak or marginalized.
Openness to life is at the center of true development only when man sees the dignity of a person as someone to be loved for the sake of God a spiritual view that is not superficial, rather it sees man as God’s creature someone who has been endowed with an immortal soul and who has always loved.
This love of neighbor is thus shown possible in the way proclaimed in the Scriptures by Jesus. It consists in the very fact that, in God and with God, I love even the person whom I do not like or even know. This can only take place on the basis of an encounter with god, an encounter which has become a communion of will, even affecting my feelings. Then I can learn to look on this other person not simply with my eyes and my feelings, but from the perspective of Jesus Christ. In other words, supernatural charity is loving the image of God that we see in our neighbor. St. Thomas Aquinas points out that we don not love our enemy insofar as he is an enemy, for that is contrary to the nature of reason and regardless of how evil our enemy is, he has been created in the image and likeness of God and we therefore are bound to wish the salvation of his soul. While on earth, we ought to love our enemies in this life because they have the possibility of being saved. Finally, true charity, as the name of Benedict’s work indicates is truth and not opposed to it. To use Saint Paul, epistle, “Charity rejoices in the truth”. (I Corinthians 13,6), we are mistaken If we believe that we are being charitable to others by compromising the truth, and we must remember that our Christian duty requires “to love the sinner and hate the sin, which on occasion requires to correct our neighbor”. To defend the truth, to articulate it with humility and conviction, and to bear witness to it in life are therefore exacting and indispensable forms of charity.
In the words of Saint Paul to the Romans: “Let love be genuine; hate what is evil, hold fast to what is good; love one another with brotherly affection; outdo one another in showing honor”. Let us be open to God in our lives aware of our calling to walk in the truth and enkindle the darkness of indifference, materialism and selfishness with the Light of Christ.
Sermon for the Fourteenth Sunday after Pentecost
On this Sunday, The Church emphasizes the need to grow in the love of God and our neighbor. Our faith is founded upon the two-fold precept of love of God and our neighbor. It is fitting therefore to consider what is the virtue of charity truly is and its importance.
First of all, the Holy Father Benedict XVI has emphasized the importance of this virtue by writing two encyc licals on the matter, God is love, charity from the Latin “Deus caritas est “and “Caritas in veritate”, charity in truth. Both papal writings emphasize the need for charity to our neighbor and society.
Saint Paul and the whole message of the Gospel is that of the new commandment: “By this shall men know that you are my disciples If you have love for one another”. That is the doctrine of Saint Paul: “For all the law is fulfilled in one sentence: thou shalt love thy neighbor as thyself”. Kindness of heart, generosity, self-forgetfulness, done to be like Jesus is the beginning and the end of our holy faith.
But the fruit of the Spirit is charity’ mark these words dear faithful, because here are described the effects of our holy faith as far as the practical effects are concerned. We need to see the example of Jesus during His public ministry, the example of the Blessed mother and the Saints; Jesus Christ bore witness by His earthly life and especially by his death and resurrection. From the example of the scriptures: “The charity of God appeared towards us, because God hath sent His only begotten Son into the world that we may live by Him”.
The Holy Father reminds us in his letter that charity is first and most of all founded upon God, Caritas says the Pope, “it is a force that has its origin in God, Eternal Love and Absolute Truth”. And also from his previous encyclical when he mentioned that: “everything has its origin in God’s love, everything is shaped by it everything is directed towards it”.
Under this perspective of charity we change our view of things; the new papal writing addresses the need for a vision of man in a Christian perspective to see the other not with our own eyes but with the eyes of Jesus. Real progress in society may shine forth only if it is guided under a spirit of truth and charity. Without God man neither knows which way to go, nor even understands who he is. True development of a nation can take place when governments see that the primary capital to be safeguarded and valued is man, the human person in his or her integrity.
Another consideration that springs forth from charity is the concept of the common good, which teaches us that besides the good of the individual, there is a good that is linked to living in society: the common good. It is the good of all of us, made up of individuals, families and intermediate groups who together constitute society. To desire the common good and strive towards it is a requirement of justice and charity. The more we strive, Benedict continues, to secure a common good corresponding to the real needs of our neighbors, the more effectively we love them. Every Christian is called to practice this charity, in a manner corresponding to his vocation. Material growth, or a process of development to technology alone are views opposed to the understanding that a person has to be seen in its integrity and has been raised to a spiritual creature with values and holiness with a dignity as a creature of God.
The fully meaning of development that the Church proposes is that in which the family has its primary place as the foundation of Society, fraternal Charity obliges us a precept of love to be concerned with the unborn, the most innocent creatures who are in danger of loosing their lives or any other form in which human life is devalued and violated, especially where it is weak or marginalized.
Openness to life is at the center of true development only when man sees the dignity of a person as someone to be loved for the sake of God a spiritual view that is not superficial, rather it sees man as God’s creature someone who has been endowed with an immortal soul and who has always loved.
This love of neighbor is thus shown possible in the way proclaimed in the Scriptures by Jesus. It consists in the very fact that, in God and with God, I love even the person whom I do not like or even know. This can only take place on the basis of an encounter with god, an encounter which has become a communion of will, even affecting my feelings. Then I can learn to look on this other person not simply with my eyes and my feelings, but from the perspective of Jesus Christ. In other words, supernatural charity is loving the image of God that we see in our neighbor. St. Thomas Aquinas points out that we don not love our enemy insofar as he is an enemy, for that is contrary to the nature of reason and regardless of how evil our enemy is, he has been created in the image and likeness of God and we therefore are bound to wish the salvation of his soul. While on earth, we ought to love our enemies in this life because they have the possibility of being saved. Finally, true charity, as the name of Benedict’s work indicates is truth and not opposed to it. To use Saint Paul, epistle, “Charity rejoices in the truth”. (I Corinthians 13,6), we are mistaken If we believe that we are being charitable to others by compromising the truth, and we must remember that our Christian duty requires “to love the sinner and hate the sin, which on occasion requires to correct our neighbor”. To defend the truth, to articulate it with humility and conviction, and to bear witness to it in life are therefore exacting and indispensable forms of charity.
In the words of Saint Paul to the Romans: “Let love be genuine; hate what is evil, hold fast to what is good; love one another with brotherly affection; outdo one another in showing honor”. Let us be open to God in our lives aware of our calling to walk in the truth and enkindle the darkness of indifference, materialism and selfishness with the Light of Christ.
Sermones
perdon por el gran retraso les debo los sermones pasados. my apologies for the delay I Bring here all the sermons from the lasts Sundays after Pentecost.
Sermon on Humility 16th Sunday after Pentecost
“God rejects the proud and exalts the Humble”. In the name of the Father and of the Son and of the Holy Spirit Amen…
Dear faithful in Christ, Humility is shown in this particular Gospel passage, this virtue is difficult to attain easy to say and we see in the liturgy the texts of Saint Paul and Gospels of these Sundays after Pentecost the need of Charity that union with God and the fulfillment of the commandment which is the love of our neighbor for the sake of God. We see the importance in the spiritual life of the virtue of humility which is necessary for salvation, our calling to sanctity is our mission here on earth, that is to say to follow the commandments of God and therefore to be with Him, to follow Jesus we need to be humble in imitation of Him the one who invites us to take the last place in the wedding If we want to enter into his kingdom. We need to open the door to the Wedding feast by humbling ourselves, not by a particular amount of vocal prayers, attachment to a particular rite of Mass, books that we read etc… but rather what Saint Ambrose has to say on this subject: commenting on this Gospel reading “ But above all, it is to the constant attitude and exercise of humility that we must especially direct his attention who would secure a prominent place in the divine feast of the nuptials”. All saints are ambitious for future glory but they are aware that in order to win it they must go low down, during the present life, into their own nothingness .
The first place is not to be sought in the first seats of an earthly wedding ; rather the virtue of humility should be on the first place. Saint Thomas Aquinas says: “ Humility holds the first place inasmuch as it expels pride which God resists”. Hence Saint Gregory asserts that “he who gathers virtues without humility is like the man who carries dust against the wind”. His virtues shall be scattered. This sublime virtue is but little known so many times spoken a lot too but not practiced by us. Pride on the contrary which was the cause of ruin to Adam and his posterity is known by us all and unfortunately is a main obstacle in our lives as Christians. Who came to give us example, the Son of God, who emptied himself taking the form of a servant. Despised, says Isaiah and the most abject of men. Where was he born? In a stable and laid in a manger; in Nazareth, poor , unknown and employed in the humble occupation of assisting a poor artisan. Look at Him at His passion, scourged as a slave, insulted, mocked all the way to Calvary, crowned with thorns as a mock king and at the end suffering the ignominious death of the cross.
We ought to know that the position reserved for us in the kingdom of heaven depends not, in the least, either upon our own thoughts about ourselves or upon the judgment passed on us by other people; it depends solely on the will of God, who exalts the Humble and then he will say to us : “ Friend go up higher”. From the book of Ecclesiasticus: “The greater thou art, the more humble thyself in all things, and thou shall find grace before God; for great is the power of God alone, and He is honored by the Humble”. Let us a claim and follow in all things the last place, not with falsity not wanting to make progress in our studies or professional endeavors however to do that solely thinking on the glory of God and not to glory ourselves but in Him whom we have received all that we have. The surest test of our Humility before God is the practical charity for our neighbor, which, in the several circumstances of everyday life, induces us, without affectation, to give him the precedence over ourselves. We should not be disappointed If we are far way behind on this aspect of the spiritual life, since God hears in a special way those who are humble as we read in the psalm :” A contrite and humble heart God shall not despise” (Psalm 50). God makes the waters of his graces abound and manifest in humble souls; If we listen to the words uttered by Our Lady: “Because he hath regarded the humility of his handmaid…He that is mighty hath done great things to me.” The Lord looking upon my humility and my sense of nothingness, hath bestowed great favor upon me.
The divine invitation is made to all; the nuptials are in Heaven in the Gospel wedding Christ is the Bridegroom and the church is the bride. Let us ask this virtue to Him and recognize as Saint Paul did: “I am what I am By the grace of God”.
Sermon on Humility 16th Sunday after Pentecost
“God rejects the proud and exalts the Humble”. In the name of the Father and of the Son and of the Holy Spirit Amen…
Dear faithful in Christ, Humility is shown in this particular Gospel passage, this virtue is difficult to attain easy to say and we see in the liturgy the texts of Saint Paul and Gospels of these Sundays after Pentecost the need of Charity that union with God and the fulfillment of the commandment which is the love of our neighbor for the sake of God. We see the importance in the spiritual life of the virtue of humility which is necessary for salvation, our calling to sanctity is our mission here on earth, that is to say to follow the commandments of God and therefore to be with Him, to follow Jesus we need to be humble in imitation of Him the one who invites us to take the last place in the wedding If we want to enter into his kingdom. We need to open the door to the Wedding feast by humbling ourselves, not by a particular amount of vocal prayers, attachment to a particular rite of Mass, books that we read etc… but rather what Saint Ambrose has to say on this subject: commenting on this Gospel reading “ But above all, it is to the constant attitude and exercise of humility that we must especially direct his attention who would secure a prominent place in the divine feast of the nuptials”. All saints are ambitious for future glory but they are aware that in order to win it they must go low down, during the present life, into their own nothingness .
The first place is not to be sought in the first seats of an earthly wedding ; rather the virtue of humility should be on the first place. Saint Thomas Aquinas says: “ Humility holds the first place inasmuch as it expels pride which God resists”. Hence Saint Gregory asserts that “he who gathers virtues without humility is like the man who carries dust against the wind”. His virtues shall be scattered. This sublime virtue is but little known so many times spoken a lot too but not practiced by us. Pride on the contrary which was the cause of ruin to Adam and his posterity is known by us all and unfortunately is a main obstacle in our lives as Christians. Who came to give us example, the Son of God, who emptied himself taking the form of a servant. Despised, says Isaiah and the most abject of men. Where was he born? In a stable and laid in a manger; in Nazareth, poor , unknown and employed in the humble occupation of assisting a poor artisan. Look at Him at His passion, scourged as a slave, insulted, mocked all the way to Calvary, crowned with thorns as a mock king and at the end suffering the ignominious death of the cross.
We ought to know that the position reserved for us in the kingdom of heaven depends not, in the least, either upon our own thoughts about ourselves or upon the judgment passed on us by other people; it depends solely on the will of God, who exalts the Humble and then he will say to us : “ Friend go up higher”. From the book of Ecclesiasticus: “The greater thou art, the more humble thyself in all things, and thou shall find grace before God; for great is the power of God alone, and He is honored by the Humble”. Let us a claim and follow in all things the last place, not with falsity not wanting to make progress in our studies or professional endeavors however to do that solely thinking on the glory of God and not to glory ourselves but in Him whom we have received all that we have. The surest test of our Humility before God is the practical charity for our neighbor, which, in the several circumstances of everyday life, induces us, without affectation, to give him the precedence over ourselves. We should not be disappointed If we are far way behind on this aspect of the spiritual life, since God hears in a special way those who are humble as we read in the psalm :” A contrite and humble heart God shall not despise” (Psalm 50). God makes the waters of his graces abound and manifest in humble souls; If we listen to the words uttered by Our Lady: “Because he hath regarded the humility of his handmaid…He that is mighty hath done great things to me.” The Lord looking upon my humility and my sense of nothingness, hath bestowed great favor upon me.
The divine invitation is made to all; the nuptials are in Heaven in the Gospel wedding Christ is the Bridegroom and the church is the bride. Let us ask this virtue to Him and recognize as Saint Paul did: “I am what I am By the grace of God”.
Tuesday, August 18, 2009
Domingo de Ramos
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| Father's Pictures |
Noten ustedes el cambio de las casullas, morado y rojo. el comienzo de la semana Santa en Sacramento
Sunday, August 16, 2009
Iglesia de San Esteban
Aquí es como se ve la Iglesia de San esteban decorada para las fiestas navideñas
Wednesday, August 12, 2009
Thursday, August 6, 2009
Saint Teresa of Avila and Prayer
Saint Teresa of Avila wrote several works on prayer, sometimes in an obscure manner partly because several of her works had to be interrupted at different times since all the traveling journeys that she had to undertake because of the different foundations. She wrote on prayer in general and sometimes based on her own experiences, although she does not mention that explicitly out of humility. In her autobiography, she writes about the first stages on prayer and gives advice to beginners who commence in the journey towards sanctity. The purpose of this reflection is to give a general idea of the starting point according to the Saint and her view regarding the soul and prayer life.
Let us see now the context in which the Saint refers to the Gospel. Saint Teresa refers to the Gospel of Saint John, when she speaks about prayer and the spiritual life in terms of seeking union with God. The process is burdensome according to the Saint: “ I have to say that the labour is greatest at first; for it is they who toil, our Lord, indeed, giving them strength”. [1] She gives a general introduction of the different levels of prayers in which the crosses to carry are all going to be different in the different stages. At first it is Satan who puts before it all possible obstacles to prevent the soul’s perseverance in the journey towards sanctity. What is more interesting to see in the Saint is her simplicity of thought, which is nevertheless very deep and clear and her use of many good analogies that can be used to start the journey towards the spiritual life. The Saint, has developed a great love taken mostly from the Gospel of Saint John, the analogies and images used by the Apostle are a source of inspiration to the Saint.
Let us see now the way in which the Saint Teresa sees the soul. She explains that the beginner must see the soul and look upon himself as making a garden. How is the soul of the beginner? The good Lord cannot take complete delight in this garden because the soul is unfruitful and abounding in weeds, so it cannot bear good fruit. It is important to remark the resemblance of this explanation with that of Saint John. The garden is the soul according to the Saint, for Saint John, we are the branches, God the Father is the husbandman, the one who wants to take delight by looking at the garden, we are the good gardeners who have to ask the assistance of God to be able to bear good fruit, the fragrance of the virtues and fruitful works.
Saint Teresa, borrowing the concept from Saint John, succinctly states that as good gardeners we have to see that in the garden of our soul the plants grow, and also that we have to water them carefully, this is done by the help of God, every blossom that the garden produces is done only because the branch who abides in the vine and so produces good fruit. She says: “Thus far we can advance ourselves that is by the grace of God, for without that, as every one knows, we never can have one good thought”.[2] “Without me you can do nothing” (John 15).
This garden of our soul has different ways by which can be watered, the first way is the one that mostly concern to us in this reflection. However, water must not fail in any type of the ways of watering the garden, as a branch in order not to be purged away by the husbandman, will have to abide in the tree and so bear fruit. Thus, once more one finds a similar analogy with that of the apostle Saint John.
Those who are beginners need to draw the water out of the well, a very laborious process indeed but necessary since it behooves at the beginning to keep a recollection of the senses. It is for this reason that there is a purgation which requires to water the flowers in the best of our efforts also taking into account that when we begin to draw the water up out of the well, either God may grant that there is going to be water or not, that does not depend on us; as long as we put our good dispositions that will suffice to strive towards watering the flowers. Why might the well be dry? Saint Teresa says that it can be done for our greater good. He Himself can preserve the flowers without water. The good gardener labours in the garden of the Emperor, he remains in Him, and abides in Him just simply rejoicing in the fact that has been given the possibility of such great favour of drawing the water up out of the well without expecting an abundance of water, even our tears will suffice please Him. Therefore this should be the attitude of a good gardener who starts in prayer.
The value of the garden, the soul, is always beautiful with blooming roses, in the Interior Castle the author compares a soul in the state of grace to a well of limpid water, from which flow only streams of clearest crystal. This water raises from The River of Life, that is to say, God, it has to be near it in order to bring forth good fruit. “The branch cannot bear fruit of itself unless it abides in the vine, so neither can you, unless you abide in me”. (John 15, 4).
The advice that the Saint gives is that the one who prays has to always be looking towards the aim of prayer which is to serve Him in His garden with increasing the love for Him, we should wish to suffer since He has also suffered. “We are not our own but His. He shows us his mercy enough when it is His pleasure we should be willing to dig in His garden, and to be near the Lord of it: He certainly is near to us”.[3] The soul of the beginner should realize that prayer is not about us at all, we are not starting prayer seeking an emotional relief rather to accomplish His will, the soul should not look for pleasing himself but Him neither to rejoice nor to be greatly afflicted that is a big step in the Teresian way of praying. Let us see in what the love of God consists: “It is certain that the love of God does not consist
[1]Saint Teresa of Jesus, An Autobiography. ”The Life of Saint Teresa written by herself”. chap. XI,p.66, Edited by John Burke, C.S.P, (New York, the Columbus Press), 1911.
[2] Ibid, chap. XI, p.67.
[3] Ibid chap.XI,pag,69.tears, nor in this sweetness and tenderness which we for the most part desire, and with which we console ourselves; but rather in serving Him in justice, fortitude, and humility”.[1]
In conclusion, prayer in this life according to the Carmelite spirituality will pursue the aim of detachment of oneself to be united to God, abiding in Him enduring suffering or consolations in the garden of our souls. “As the Father hath loved me, I also have loved you. Abide in my love”. (John 15). What is this world compared to the next?
Vivo sin vivir en mi,
Y de tal manera espero que muero porque no muero.
I live, but not in myself,
And I have such hope
That I die because I do not die.[2]
[1] Ibid,chap.XI pag.71.
[2] The collected works of Saint John of the Cross, poetry p.720. (ICS publications) Institute of Carmelite Studies, (Washington D.C.).
Saint Teresa of Avila wrote several works on prayer, sometimes in an obscure manner partly because several of her works had to be interrupted at different times since all the traveling journeys that she had to undertake because of the different foundations. She wrote on prayer in general and sometimes based on her own experiences, although she does not mention that explicitly out of humility. In her autobiography, she writes about the first stages on prayer and gives advice to beginners who commence in the journey towards sanctity. The purpose of this reflection is to give a general idea of the starting point according to the Saint and her view regarding the soul and prayer life.
Let us see now the context in which the Saint refers to the Gospel. Saint Teresa refers to the Gospel of Saint John, when she speaks about prayer and the spiritual life in terms of seeking union with God. The process is burdensome according to the Saint: “ I have to say that the labour is greatest at first; for it is they who toil, our Lord, indeed, giving them strength”. [1] She gives a general introduction of the different levels of prayers in which the crosses to carry are all going to be different in the different stages. At first it is Satan who puts before it all possible obstacles to prevent the soul’s perseverance in the journey towards sanctity. What is more interesting to see in the Saint is her simplicity of thought, which is nevertheless very deep and clear and her use of many good analogies that can be used to start the journey towards the spiritual life. The Saint, has developed a great love taken mostly from the Gospel of Saint John, the analogies and images used by the Apostle are a source of inspiration to the Saint.
Let us see now the way in which the Saint Teresa sees the soul. She explains that the beginner must see the soul and look upon himself as making a garden. How is the soul of the beginner? The good Lord cannot take complete delight in this garden because the soul is unfruitful and abounding in weeds, so it cannot bear good fruit. It is important to remark the resemblance of this explanation with that of Saint John. The garden is the soul according to the Saint, for Saint John, we are the branches, God the Father is the husbandman, the one who wants to take delight by looking at the garden, we are the good gardeners who have to ask the assistance of God to be able to bear good fruit, the fragrance of the virtues and fruitful works.
Saint Teresa, borrowing the concept from Saint John, succinctly states that as good gardeners we have to see that in the garden of our soul the plants grow, and also that we have to water them carefully, this is done by the help of God, every blossom that the garden produces is done only because the branch who abides in the vine and so produces good fruit. She says: “Thus far we can advance ourselves that is by the grace of God, for without that, as every one knows, we never can have one good thought”.[2] “Without me you can do nothing” (John 15).
This garden of our soul has different ways by which can be watered, the first way is the one that mostly concern to us in this reflection. However, water must not fail in any type of the ways of watering the garden, as a branch in order not to be purged away by the husbandman, will have to abide in the tree and so bear fruit. Thus, once more one finds a similar analogy with that of the apostle Saint John.
Those who are beginners need to draw the water out of the well, a very laborious process indeed but necessary since it behooves at the beginning to keep a recollection of the senses. It is for this reason that there is a purgation which requires to water the flowers in the best of our efforts also taking into account that when we begin to draw the water up out of the well, either God may grant that there is going to be water or not, that does not depend on us; as long as we put our good dispositions that will suffice to strive towards watering the flowers. Why might the well be dry? Saint Teresa says that it can be done for our greater good. He Himself can preserve the flowers without water. The good gardener labours in the garden of the Emperor, he remains in Him, and abides in Him just simply rejoicing in the fact that has been given the possibility of such great favour of drawing the water up out of the well without expecting an abundance of water, even our tears will suffice please Him. Therefore this should be the attitude of a good gardener who starts in prayer.
The value of the garden, the soul, is always beautiful with blooming roses, in the Interior Castle the author compares a soul in the state of grace to a well of limpid water, from which flow only streams of clearest crystal. This water raises from The River of Life, that is to say, God, it has to be near it in order to bring forth good fruit. “The branch cannot bear fruit of itself unless it abides in the vine, so neither can you, unless you abide in me”. (John 15, 4).
The advice that the Saint gives is that the one who prays has to always be looking towards the aim of prayer which is to serve Him in His garden with increasing the love for Him, we should wish to suffer since He has also suffered. “We are not our own but His. He shows us his mercy enough when it is His pleasure we should be willing to dig in His garden, and to be near the Lord of it: He certainly is near to us”.[3] The soul of the beginner should realize that prayer is not about us at all, we are not starting prayer seeking an emotional relief rather to accomplish His will, the soul should not look for pleasing himself but Him neither to rejoice nor to be greatly afflicted that is a big step in the Teresian way of praying. Let us see in what the love of God consists: “It is certain that the love of God does not consist
[1]Saint Teresa of Jesus, An Autobiography. ”The Life of Saint Teresa written by herself”. chap. XI,p.66, Edited by John Burke, C.S.P, (New York, the Columbus Press), 1911.
[2] Ibid, chap. XI, p.67.
[3] Ibid chap.XI,pag,69.tears, nor in this sweetness and tenderness which we for the most part desire, and with which we console ourselves; but rather in serving Him in justice, fortitude, and humility”.[1]
In conclusion, prayer in this life according to the Carmelite spirituality will pursue the aim of detachment of oneself to be united to God, abiding in Him enduring suffering or consolations in the garden of our souls. “As the Father hath loved me, I also have loved you. Abide in my love”. (John 15). What is this world compared to the next?
Vivo sin vivir en mi,
Y de tal manera espero que muero porque no muero.
I live, but not in myself,
And I have such hope
That I die because I do not die.[2]
[1] Ibid,chap.XI pag.71.
[2] The collected works of Saint John of the Cross, poetry p.720. (ICS publications) Institute of Carmelite Studies, (Washington D.C.).
In preparation for this 10th Sunday after Pentecost
We read on this Sunday the Parable of the Pharisee and the Publican, Our lord teaches the importance of prayer and contrasts two types: the ones rejected by society and those who are highly esteemed as the pure separated ones, let us turn away from religious pride and return to the humility and true nature of prayer. A Doctor of the Church Saint Therese of Avila, explains the nature of prayer.
sitio de la Parroquia de Santa Ana en San Diego
por favor podrán ver todas las novedades desde esta página. Please check the web site of the Curch i am currently assigned it is a very complete an updated one.
www.stannes-sandiego.org/
www.stannes-sandiego.org/
Tuesday, July 28, 2009
canon
En el altar mayor los ministros quienes representan el coro de ángeles, el sub-diácono deja el velo humeral al depositar la hostia despues del Padre Nuestro
fiesta de Santa Ana
El momento previo a la Santa Comunión, Señor yo no soy digno...
la Misa se desarrolló en un ambiente de piedad y de devoción, hay más proyectos pensados para la parroquia en cuanto a reformas en el altar mayor, altares laterales etc...
la Misa se desarrolló en un ambiente de piedad y de devoción, hay más proyectos pensados para la parroquia en cuanto a reformas en el altar mayor, altares laterales etc...
Patronal Feast of Saint Anne, St. Anne's parish San Diego, CA
Dear family and friends,
I attach here my the beautiful pictures of the patronal feast at San Diego on the celebration of Saint Anne. It was a successful event that was held at the parish grounds with many faithful and neighbours attended, there was also sung a Victoria Mass, to celebrate the occassion. I hope you enjoy the different pictures that brought people toguether for the Mass from different backgrounds, ages and paths in life.
I hope you enjoy them! the pictures are coming soon!
I attach here my the beautiful pictures of the patronal feast at San Diego on the celebration of Saint Anne. It was a successful event that was held at the parish grounds with many faithful and neighbours attended, there was also sung a Victoria Mass, to celebrate the occassion. I hope you enjoy the different pictures that brought people toguether for the Mass from different backgrounds, ages and paths in life.
I hope you enjoy them! the pictures are coming soon!
Friday, July 24, 2009
fotos tomadas en la iglesia de Ntra. Señora de La Piedad en Buenos Aires en el altar del Sagrado Corazón
Las fotos inferiores corresponden a la primera misa rezada en San Isidro, la primera que celebre en la Argentina. Laus tibi Christe! Tiempo de gracia y oración.
Continuan las fotos de San Benito Abad la Capilla Santo Cristo
Una jornada inolvidable en companía de mi flia. y amigos, jornada definitivamente especial, un día lleno de la gracia de Dios, la celebración fue en la Fiesta de la Santísima Trinidad. 
Thursday, July 23, 2009
Mass at Corpus Christi
Diferentes momentos de la Misa de Corpus Christi en La Piedad Buenos Aires al momento del Sermón, la elevación del cáliz.Different instances of the Mass at Corpus Christi. The Chasuble belongs to an old priest and has been hand painted, it has more than fifty years old.
Misa en La Piedad Corpus Christi 2007
Tuvimos la gran oportunidad de celebrar la Misa rezada con asistencia de los padres (entonces Diáconos) padres Stinson, Cano y Romanovski. gentileza del Párroco de la Iglesia de La Piedad, Tulio Camelli
sermon para el Septimo Domingo despues de Pentecostes
“So by their fruits you will know them”.
The Gospel of today teaches us two different aspects by means of a comparison of that good tree. Two arguments- warned about false teachings-we are told that in order to enter into the kingdom of God good works are required.
Means of baptism last Sunday by which the Christian has been made free by sin and has a share in the merits of Christ. Sin is destroyed . Unless a man be born again of water and the Holy Spirit he cannot enter into the Kingdom of God.
“Without me you can do nothing”, God has given us sufficient grace in order to be saved, every thing that is good comes from Him.
"God does not command the impossible, but by commanding He teaches you both to do what you can and to ask what you cannot not do, and He helps you that you may be able" (St. Augustine, quoted at the Council of Trent, Denz., no. 804).
"Christ is the propitiation for our sins, for some efficaciously, but for all sufficiently, since the price of His blood is sufficient for the salvation of all" (St. Thomas on I Tim. 2:5, and elsewhere).
Man must cooperate with the grace received in the sacrament. The sacrament of faith is called the Baptism because faith is the beginning of human salvation. The foundation and root of all justification.
Having been made friends of God, we are justified gratuitously, presenting our bodies in mortification advancing in virtue from day to day, them as instruments of justice unto sanctification through the observance of the commandments of God and of the Church, in this justice received through the grace of Christ “faith cooperating with good works”. Do you see that by works a man is justified, and not by faith only? wilt thou know, O vain man, that faith without works is dead?
Man receives with justification that state in which man is born a child of the first Adam to the state of grace the adoption of the sons. He receives the justification, remission of the sins and these gifts infused at the same time: faith, hope and charity. For faith, unless hope and charity be added to it, neither unites one perfectly with Christ, nor makes him a living member of his body. If Matt 19,7 If we want to enter into life you need to keep my commandments, we need to preserve that baptismal garb in all purity and right intention. In baptism, We ask for faith which bestows life eternal, without hope and charity faith cannot bestow.
No one should think that by faith alone he is made an heir and will obtain the inheritance, even though he may not suffer with Christ. “And if sons, heirs also; heirs indeed of God and joint heirs with Christ: yet so, if we suffer with him, that we may be also glorified with him”. Rom 8.17. Trent c.9 etc. Not everyone that says to me Lord, lord shal enter into the Kingdom of Heaven.
"The help of grace is twofold: one, indeed, accompanies the power; the other, the act. But God gives the power, infusing the virtue and grace whereby man is made capable and apt for the operation; whereas He confers the operation itself according as He works in us interiorly, moving and urging us to good" (St. Thomas on Ephes. 3:7).
Aug., Serm.in Mont., ii, 25: From this speech the Manichees suppose that neither can a soul that is evil be possibly changed for better, nor one that is good into worse. As though it had been, A good tree cannot become bad, nor a bad tree become good; whereas it is thus said, "A good tree cannot bring forth evil fruit," nor the reverse. The tree is the soul, that is, the man himself; the fruit is the man's works. An evil man therefore cannot work good works, nor a good man evil works. Therefore if an evil man would work good things, let him first become good. But as long as he continues evil, he cannot bring forth good fruits. Like as it is indeed possible that what was once snow, should cease to be so; but it cannot be that snow should be warm; so it is possible that he who has been evil should be so no longer; but it is impossible that an evil man should do good..
The application of the words of Our Lord is describing probably to the Scribes and Pharisees Beware of false prophets, who come to you in the clothing of sheep, but inwardly they are ravening wolves.
If we consider that we at times have been like these wolves in sheep’s clothing. We can attempt to deceive others by our passions and sins but most of all ourselves by excuses, Saint Catherine of Siena remarks that self-love, is a tree on which grow nothing but fruits of death, putrid flowers, and stained leaves.
The soul who lives virtuously, places the root of her tree in the valley of true humility but those who live thus miserably are planted on the mountain of pride, whence it follows that since the root of the tree is badly planted, the tree can bear no fruits of life but only of death (Mt. 7,17). Here are not two trees but two wills: our good will which produces fruits of light and that of a bad will which is darkness.
Every Christian may consider himself a tree in the Lord’s vineyard; the Divine gardener, Jesus Himself, has planted in it productive ground and our sanctification should be the genuine fruit of our Christian life, let us see how much progress have we made in our resolutions, are we making progress in virtue? How is our response to the calling of God? How are the flowers of the tree of our soul? Stinking thoughts of the heart, and full of hatred and unkindness towards the neighbour? Or a pleasant smell of sanctity?
Ask this grace to Our Lord who said: John: 15:5 “ I am the vine: you the branches. He that abideth in me, and I in him, the same beareth much fruit: for without me you can do nothing.
El Evangelio del dia de hoy no habla acerca de dos diferentes aspectos por medio de la comparasion del arbol y sus frutos: nos previene acerca de los falsos profetas y de la necesidad de las buenas acciones para alcanzar el reino de los cielos.
· El bautismo y sus efectos borra el pecado oiginal y somos llamados hijos adoptivos por la gracia en Nuestro Senor.
· El bautismo es llamado el sacramento de la fe, por El compartimos en los meritos de Cristo, el pecado es destruido, vemos la necesidad para la salvacion: a menos que un hombre no nazca de nuevo de agua y del espiritu, no entrara en el Reino de Dios.
· “Sin mi no podes hacer nada”, por el precio de su Redencion los meritos de la salvacion son aplicados a todos, El murio por todos por el precio de su sangre I Tim. Su Gracia es suficiente para cumplir con los mandamientos ya que El no manda lo imposible, su gracia es necesaria par alcanzar la salvacion. Dios no manda lo imposible pero mandando te ensena que hagas lo que puedas hacer y que pidas lo que no puedas hacer y El te ayudara para que lo puedas alcanzar.
· Cristo murio para la propiciacion de nuestros pecados, y con su sangre nos alcanza la salvacion de manera suficiente pero no eficiente. Por el sac. Del bautismo es llamado el de la fe ya que en el por la fe es el principio de la salvacion humana la raiz y la fundacion de nuestra salvacion. Resulta de aquí que en la misma justificación, además de la remisión de los pecados, se difunden al mismo tiempo en el hombre por Jesucristo, con quien se une, la fe, la esperanza y la caridad; pues la fe, a no agregársele la esperanza y caridad, ni lo une perfectamente con Cristo, ni lo hace miembro vivo de su cuerpo. Por esta razón se dice con suma verdad: que la fe sin obras es muerta y ociosa; y (TRENTO - CAP. VII. Que sea la justificación del pecador, y cuáles sus causas.)
Por esta razón se dice con suma verdad: que la fe sin obras es muerta y ociosa; y también: que para con Jesucristo nada vale la circuncisión, ni la falta de ella, sino la fe que obra por la caridad. Esta es aquella fe que por tradición de los Apóstoles, piden los Catecúmenos a la Iglesia antes de recibir el sacramento del bautismo, cuando piden la fe que da vida eterna; la cual no puede provenir de la fe sola, sin la esperanza ni la caridad. De aquí es, que inmediatamente se les dan por respuesta las palabras de Jesucristo: Si quieres entrar en el cielo, observa los mandamientos.
Debemos cooperar con la gracia que hemos recibido en e bautismo. ¿Mas oh hombre vano, quieres saber que la fe sin obras es muerta? Santiago 2,20.
Hablar de que no hay dos arboles sino solo uno que puede cambiar con la cooperacion a la gracia recibida.
De aquí deducen los maniqueos que un alma no puede volverse buena, ni una buena en mala, como si se hubiese dicho: "No puede un árbol bueno convertirse en malo, ni un árbol malo volverse bueno". Lo que se ha dicho es: "No puede un árbol bueno producir malos frutos", ni lo contrario. El árbol es el mismo hombre. Los frutos son las acciones del hombre. No puede, por lo tanto, un hombre malo hacer obras buenas, ni uno bueno hacerlas malas. Luego si el malo quiere obrar bien, es preciso que primero se haga bueno. Mientras uno es malo, no puede hacer obras buenas. Puede suceder que lo que fue nieve no lo sea, mas no que la nieve sea caliente. Así puede suceder que el que fue malo no lo sea, pero no se podrá conseguir que el que es malo haga cosas buenas, pues aunque alguna vez es útil, esto no lo hace él, sino que se realiza en él, haciéndolo la divina Providencia.
Por nuestra vida y por los frutos que rindamos se conocera que tal arbol somos pues no esta todo en tener buenas palabras sino en la Sabiduria que descansa en la roca de la fe, guiarse por el Espiritu Santo, no perder la gracia recibida en el bautismo.
The Gospel of today teaches us two different aspects by means of a comparison of that good tree. Two arguments- warned about false teachings-we are told that in order to enter into the kingdom of God good works are required.
Means of baptism last Sunday by which the Christian has been made free by sin and has a share in the merits of Christ. Sin is destroyed . Unless a man be born again of water and the Holy Spirit he cannot enter into the Kingdom of God.
“Without me you can do nothing”, God has given us sufficient grace in order to be saved, every thing that is good comes from Him.
"God does not command the impossible, but by commanding He teaches you both to do what you can and to ask what you cannot not do, and He helps you that you may be able" (St. Augustine, quoted at the Council of Trent, Denz., no. 804).
"Christ is the propitiation for our sins, for some efficaciously, but for all sufficiently, since the price of His blood is sufficient for the salvation of all" (St. Thomas on I Tim. 2:5, and elsewhere).
Man must cooperate with the grace received in the sacrament. The sacrament of faith is called the Baptism because faith is the beginning of human salvation. The foundation and root of all justification.
Having been made friends of God, we are justified gratuitously, presenting our bodies in mortification advancing in virtue from day to day, them as instruments of justice unto sanctification through the observance of the commandments of God and of the Church, in this justice received through the grace of Christ “faith cooperating with good works”. Do you see that by works a man is justified, and not by faith only? wilt thou know, O vain man, that faith without works is dead?
Man receives with justification that state in which man is born a child of the first Adam to the state of grace the adoption of the sons. He receives the justification, remission of the sins and these gifts infused at the same time: faith, hope and charity. For faith, unless hope and charity be added to it, neither unites one perfectly with Christ, nor makes him a living member of his body. If Matt 19,7 If we want to enter into life you need to keep my commandments, we need to preserve that baptismal garb in all purity and right intention. In baptism, We ask for faith which bestows life eternal, without hope and charity faith cannot bestow.
No one should think that by faith alone he is made an heir and will obtain the inheritance, even though he may not suffer with Christ. “And if sons, heirs also; heirs indeed of God and joint heirs with Christ: yet so, if we suffer with him, that we may be also glorified with him”. Rom 8.17. Trent c.9 etc. Not everyone that says to me Lord, lord shal enter into the Kingdom of Heaven.
"The help of grace is twofold: one, indeed, accompanies the power; the other, the act. But God gives the power, infusing the virtue and grace whereby man is made capable and apt for the operation; whereas He confers the operation itself according as He works in us interiorly, moving and urging us to good" (St. Thomas on Ephes. 3:7).
Aug., Serm.in Mont., ii, 25: From this speech the Manichees suppose that neither can a soul that is evil be possibly changed for better, nor one that is good into worse. As though it had been, A good tree cannot become bad, nor a bad tree become good; whereas it is thus said, "A good tree cannot bring forth evil fruit," nor the reverse. The tree is the soul, that is, the man himself; the fruit is the man's works. An evil man therefore cannot work good works, nor a good man evil works. Therefore if an evil man would work good things, let him first become good. But as long as he continues evil, he cannot bring forth good fruits. Like as it is indeed possible that what was once snow, should cease to be so; but it cannot be that snow should be warm; so it is possible that he who has been evil should be so no longer; but it is impossible that an evil man should do good..
The application of the words of Our Lord is describing probably to the Scribes and Pharisees Beware of false prophets, who come to you in the clothing of sheep, but inwardly they are ravening wolves.
If we consider that we at times have been like these wolves in sheep’s clothing. We can attempt to deceive others by our passions and sins but most of all ourselves by excuses, Saint Catherine of Siena remarks that self-love, is a tree on which grow nothing but fruits of death, putrid flowers, and stained leaves.
The soul who lives virtuously, places the root of her tree in the valley of true humility but those who live thus miserably are planted on the mountain of pride, whence it follows that since the root of the tree is badly planted, the tree can bear no fruits of life but only of death (Mt. 7,17). Here are not two trees but two wills: our good will which produces fruits of light and that of a bad will which is darkness.
Every Christian may consider himself a tree in the Lord’s vineyard; the Divine gardener, Jesus Himself, has planted in it productive ground and our sanctification should be the genuine fruit of our Christian life, let us see how much progress have we made in our resolutions, are we making progress in virtue? How is our response to the calling of God? How are the flowers of the tree of our soul? Stinking thoughts of the heart, and full of hatred and unkindness towards the neighbour? Or a pleasant smell of sanctity?
Ask this grace to Our Lord who said: John: 15:5 “ I am the vine: you the branches. He that abideth in me, and I in him, the same beareth much fruit: for without me you can do nothing.
El Evangelio del dia de hoy no habla acerca de dos diferentes aspectos por medio de la comparasion del arbol y sus frutos: nos previene acerca de los falsos profetas y de la necesidad de las buenas acciones para alcanzar el reino de los cielos.
· El bautismo y sus efectos borra el pecado oiginal y somos llamados hijos adoptivos por la gracia en Nuestro Senor.
· El bautismo es llamado el sacramento de la fe, por El compartimos en los meritos de Cristo, el pecado es destruido, vemos la necesidad para la salvacion: a menos que un hombre no nazca de nuevo de agua y del espiritu, no entrara en el Reino de Dios.
· “Sin mi no podes hacer nada”, por el precio de su Redencion los meritos de la salvacion son aplicados a todos, El murio por todos por el precio de su sangre I Tim. Su Gracia es suficiente para cumplir con los mandamientos ya que El no manda lo imposible, su gracia es necesaria par alcanzar la salvacion. Dios no manda lo imposible pero mandando te ensena que hagas lo que puedas hacer y que pidas lo que no puedas hacer y El te ayudara para que lo puedas alcanzar.
· Cristo murio para la propiciacion de nuestros pecados, y con su sangre nos alcanza la salvacion de manera suficiente pero no eficiente. Por el sac. Del bautismo es llamado el de la fe ya que en el por la fe es el principio de la salvacion humana la raiz y la fundacion de nuestra salvacion. Resulta de aquí que en la misma justificación, además de la remisión de los pecados, se difunden al mismo tiempo en el hombre por Jesucristo, con quien se une, la fe, la esperanza y la caridad; pues la fe, a no agregársele la esperanza y caridad, ni lo une perfectamente con Cristo, ni lo hace miembro vivo de su cuerpo. Por esta razón se dice con suma verdad: que la fe sin obras es muerta y ociosa; y (TRENTO - CAP. VII. Que sea la justificación del pecador, y cuáles sus causas.)
Por esta razón se dice con suma verdad: que la fe sin obras es muerta y ociosa; y también: que para con Jesucristo nada vale la circuncisión, ni la falta de ella, sino la fe que obra por la caridad. Esta es aquella fe que por tradición de los Apóstoles, piden los Catecúmenos a la Iglesia antes de recibir el sacramento del bautismo, cuando piden la fe que da vida eterna; la cual no puede provenir de la fe sola, sin la esperanza ni la caridad. De aquí es, que inmediatamente se les dan por respuesta las palabras de Jesucristo: Si quieres entrar en el cielo, observa los mandamientos.
Debemos cooperar con la gracia que hemos recibido en e bautismo. ¿Mas oh hombre vano, quieres saber que la fe sin obras es muerta? Santiago 2,20.
Hablar de que no hay dos arboles sino solo uno que puede cambiar con la cooperacion a la gracia recibida.
De aquí deducen los maniqueos que un alma no puede volverse buena, ni una buena en mala, como si se hubiese dicho: "No puede un árbol bueno convertirse en malo, ni un árbol malo volverse bueno". Lo que se ha dicho es: "No puede un árbol bueno producir malos frutos", ni lo contrario. El árbol es el mismo hombre. Los frutos son las acciones del hombre. No puede, por lo tanto, un hombre malo hacer obras buenas, ni uno bueno hacerlas malas. Luego si el malo quiere obrar bien, es preciso que primero se haga bueno. Mientras uno es malo, no puede hacer obras buenas. Puede suceder que lo que fue nieve no lo sea, mas no que la nieve sea caliente. Así puede suceder que el que fue malo no lo sea, pero no se podrá conseguir que el que es malo haga cosas buenas, pues aunque alguna vez es útil, esto no lo hace él, sino que se realiza en él, haciéndolo la divina Providencia.
Por nuestra vida y por los frutos que rindamos se conocera que tal arbol somos pues no esta todo en tener buenas palabras sino en la Sabiduria que descansa en la roca de la fe, guiarse por el Espiritu Santo, no perder la gracia recibida en el bautismo.
sermon del proximo Domingo
What shall I do because My Lord has taken away from me the stewardship?
The several parts of the parable proposed to us convey a deep teaching.
Saint Francis of Assisi dedicated to the business as a merchant with his father called Peter Bernardone, from a wealthy life going once into the bishop’s room he stripped himself of his garments and placed on them the money of his father, he stood naked before the eyes of the bishop, his father and all present. This man was the one who once said:” Listen to all of you I have called Peter Bernardone my father but because I am resolve to serve God, I return the money and the clothes that are his and from now on I will say : Our Father who art in Heaven and not father Peter Bernardone…” . It was this man of Assisi, the one who could understand the words of this parable most perfectly and rejected the goods of this earth for that precious treasure of Heaven. He was a faithful administrator for the eternal things.
God is the rich man represented here for to Him alone belongs the direct and absolute dominium over all things and the steward of the rich man is each individual in the service of God.
· By which Saint Ambrose observes that morally teaches that: “By which we say it is not to be the owner itself, but rather the faculty of being the administrator of foreign goods. At first, we say that we are not the owners of our own riches, but dispensers of the things of others, so that we may administer well as He commands. For it behooves that amongst men we are owners of our works, however with respect to God, whom we are its own He is the owner of those things of which we are dispensers; all those goods we will have to produce in us fruitfully, and usefully”.
· Such graces to be administrators of these goods, and everybody in the time of judgment will be asked not only for the evils committed, but of the good deeds through which negligence of things omitted to Christ in the judgment we must therefore render an exact account.
· Render to others and God will ask the account of those goods in our death at judgment. What shall I do, when God shall rise you to judge? And when He shall examine, what shall I answer Him? Job XXXI, 14.
· I Corinthians 4, 1: Let a man so account of us as of the ministers of Christ and the dispensers of the mysteries of God.
· I Peter 4, 10: As every man hath received grace, ministering the same one to another: as good stewards of the manifold grace of God.
· To sum up, then, what has been said: Whoever has received from the divine bounty a large share of temporal blessings, whether they be external and material, or gifts of the mind, has received them for the purpose of using them for the perfecting of his own nature, and, at the same time, that he may employ them, as the steward of God's providence, for the benefit of others. "He that hath a talent," said St. Gregory the Great, "let him see that he hide it not; he that hath abundance, let him quicken himself to mercy and generosity; he that hath art and skill, let him do his best to share the use and the utility hereof with his neighbor."(17)
· It is an erroneous opinion to be held that we are the masters of the things of this life as the owners of goods. For we are just as alien hosts now who everyone must withdraw and steward foreign goods of which to us it must be assumed in the humility and modesty of a steward; for nothing is ours, but all of those things are given by God. Therefore you have received an emblem of intelligence, sound judgment, wisdom and eloquence those things are a gift from God.
· The attitude of the steward of spreading the riches entrusted for his care, it teaches us that alms whether spiritual or corporal, secure us powerful friends for that awful day of judgment. Rerum Novarum It is a duty, not of justice (save in extreme cases), but of Christian charity - a duty not enforced by human law. But the laws and judgments of men must yield place to the laws and judgments of Christ the true God, who in many ways urges on His followers the practice of almsgiving - ‘It is more blessed to give than to receive";(15) and who will count a kindness done or refused to the poor as done or refused to Himself - "As long as you did it to one of My least brethren you did it to Me."(16) Himself to mercy and generosity; he that hath art and skill, let him do his best to share the use and the utility hereof with his neighbor.
· It is that man who by using the things of this world, iniquity, he by good actions he recovered his function not by bad deeds but through that prudence which led him to deal with that situation with cleverness. Our Lord does not praise the fraud but that prudence of the administrator. It is by that worldly prudence that He draws the moral parable. That zeal manifested in dealing with temporal affairs we should also show it as children of light to make the use of the things of iniquity in order to be accepted in the eternal dwelling.
· Prudence is more than doing good and avoiding evil, it is more than that. In general terms, is that cardinal virtue which allows us to use our minds well to think clearly and correctly, and thus, on a regular basis, successfully to arrive at the truth of things.
· Prudence is right reason applied to human conduct which we call it a practical virtue which enable us to order the means to arrive at the achievement of an end and ultimately our final end as human beings.
· We cannot read the future but…
· A prudent person by his understanding of the present and memory of the past can apply it to the future knowledge.
· Acts of the virtue: counsel –judgment and command enable us to reflection, and a right estimation of the circumstances (circumnspection), docility to understand, and not negligence and precipitation and to put those principles into action. The wise administrator by his knowledge of the past , caution and foresight(regards for those things distant) he could find his way out and be taken and praised by the rich man and did not loose his job. Our Lord demonstrates by this that the consideration of our Eternal end as sons of light should be our priority and apply this virtue of prudence for obtaining the Eternal dwelling.
· Why are you seeking the servant in place of the Lord? Was the question that Saint Francis had in a vision. He changed his carnal inclinations and became a master of the spiritual. Thus, we do the contrary and act not in a prudent way by fraud a vice opposed to prudence since we are the ones who dissipate the goods which we have received from God, and by our negligence and temporal solicitude we are more concern in using the iniquity of this world for our temporal affairs and what about the spiritual?
· Come oh! Holy Spirit! Let us pray with the collect prayer of this Mass which begs the spirit of always thinking what is right. In this time after Pentecost let the action of the Holy Spirit with the Gift of counsel enable to pour fourth His light to our practical intellect to see and judge what we should do in a particular case and the means that we should employ. Enkindle in our souls the fire of His love!!!
Que hare pues El Senor me quita la administracion de sus bienes?... en el nombre del Padre y...
L a parabola de hoy en sus diversas partes contiene ricas ensenanzas.
· Dios es aquel hombre rico representado aqui ya que es a El solo a quien le pertenecen el directo y absoluto dominio sobre todas las cosas, y el administrador es cada individuo, nosotros, en el servicio de Dios.
· Administrador es la palabra clave de esta parabola. Todo Cristiano es un administrador del Senor, El hombre rico de nuestra existencia el unico que posee los bienes es Dios.
· En la parabola se repite por siete veces el termino de mayordomia o administracion, esto para hacernos dar cuenta de que todos somos administradores de lo que El Senor nos ha confiado. San Pablo dice: “Cada uno se considere ministro de Cristo y administrador de sus bienes”. I Cor. 4,15. Cada uno según el don que ha recibido, adminístrelo a los otros, como buenos dispensadores de las diferentes gracias de Dios”. I Peter 4,10.
.
· Todo lo cual se resume en que todo el que ha recibido abundancia de bienes, sean éstos del cuerpo y externos, sean del espíritu, los ha recibido para perfeccionamiento propio, y, al mismo tiempo, para que, como ministro de la Providencia divina, los emplee en beneficio de los demás. «Por lo tanto, el que tenga talento, que cuide mucho de no estarse callado; el que tenga abundancia de bienes, que no se deje entorpecer para la largueza de la misericordia; el que tenga un oficio con que se desenvuelve, que se afane en compartir su uso y su utilidad con el prójimo»(15).Leon XIII Reum Novarum.
· Importancia de que estos dones no deben caer en vano. –no somos duenos de lo que tenemos. Dios es El que nos da todo.
· Crisóstomo. Una opinión errónea, agravada en los hombres, que aumenta sus pecados y disminuye sus buenas obras, consiste en creer que todo lo que tenemos para las atenciones de la vida debemos poseerlo como señores y , por consiguiente, nos lo procuramos como el bien principal. Pero es todo lo contrario, porque no hemos sido colocados en la vida presente como señores en su propia casa, sino que somos huéspedes y forasteros llevados a donde no queremos ir y cuando no pensamos. El que ahora es rico, en breve será mendigo. Así que, seas quien fueres, has de saber que eres sólo dispensador de bienes ajenos y se te ha dado de ellos uso transitorio y derecho muy breve. Lejos, pues, de nosotros el orgullo de la dominación y abracemos la humildad y la modestia del arrendatario o casero. (CATENA AUREA EN ESPAÑOL 10601)
· Usar los bienes de este mundo para nuestra propia salvacion,la misma astucia pero para procurar aquel tesoro que la polilla no corrompe y que el ladron no puede robar, aquel tesoro del cielo. El celo manifestado en administrar los bienes temporales pero como hijos de la luz para ser aceptados en las eternas moradas como lo hizo este mayordomo nosotros por medio de la limosna espiritual y material podemos cubrir nuestras malas acciones y recuperar lo que perdimos por dilapidar y malgastar los dones que Dios nos ha dado.
· La prudencia es aquella virtud que El senor nos quiere ensenar el dia de hoy en esta parabola es la de este arrendatario que quien tuvo la intuicion clara del futuro, y es por ser tan previsor que nuestro Senor lo alaba y le su amo le devuelve su trabajo. La prudencia es esa virtud que es la “recta razon en el obrar”, una virud cardinal la prudencia regula las demas virtudes porque ordena los medios para llegar al fin ultimo que es Dios.
· Hombre prudente es aquel que utiliza la memoria del pasado, la inteligencia de lo presente para la providencia en el futuro saber fijarse bien en el bien lejano y que medios oportunos utilizar para prever las consecuecias de lo que puede seguir del acto que queremos realizar. Una persona prudente es un cuadro de racionalidad y realismo ya que el futuro de alguna manera no lo sorprende, siendo que vive de esta manera docilidad para aprender, reflexion y cautela.
· Es esto lo que el mayordomo hizo con su amo y como actuo con aquellos que le debian. Los actos de la prudencia son el consejo, el juicio la consideracion y el imperio o mandato para llevarlo a cabo. Un hombre que no es prudente es negligente y precipitado que lo lleva a buscar solo los bienes de este mundo y persistir en el pecado.
· Pidamos al espiritu Santo,el Don del consejo esta Luz mediante la cual el entendimiento practico nos de la gracia de ver y juzgar lo que se debe hacer en un caso concreto y nos muestre los medios que ha de emplearse para ser buenos administradores de los bienes que El nos ha dado. Para que asi, practicando esta virtud de la prudencia poco y nada tengamos miedo cuando el Senor universal nos viniere a pedir cuentas de la administracion de los bienes y talentos que nos deposito en nuestra alma.
The several parts of the parable proposed to us convey a deep teaching.
Saint Francis of Assisi dedicated to the business as a merchant with his father called Peter Bernardone, from a wealthy life going once into the bishop’s room he stripped himself of his garments and placed on them the money of his father, he stood naked before the eyes of the bishop, his father and all present. This man was the one who once said:” Listen to all of you I have called Peter Bernardone my father but because I am resolve to serve God, I return the money and the clothes that are his and from now on I will say : Our Father who art in Heaven and not father Peter Bernardone…” . It was this man of Assisi, the one who could understand the words of this parable most perfectly and rejected the goods of this earth for that precious treasure of Heaven. He was a faithful administrator for the eternal things.
God is the rich man represented here for to Him alone belongs the direct and absolute dominium over all things and the steward of the rich man is each individual in the service of God.
· By which Saint Ambrose observes that morally teaches that: “By which we say it is not to be the owner itself, but rather the faculty of being the administrator of foreign goods. At first, we say that we are not the owners of our own riches, but dispensers of the things of others, so that we may administer well as He commands. For it behooves that amongst men we are owners of our works, however with respect to God, whom we are its own He is the owner of those things of which we are dispensers; all those goods we will have to produce in us fruitfully, and usefully”.
· Such graces to be administrators of these goods, and everybody in the time of judgment will be asked not only for the evils committed, but of the good deeds through which negligence of things omitted to Christ in the judgment we must therefore render an exact account.
· Render to others and God will ask the account of those goods in our death at judgment. What shall I do, when God shall rise you to judge? And when He shall examine, what shall I answer Him? Job XXXI, 14.
· I Corinthians 4, 1: Let a man so account of us as of the ministers of Christ and the dispensers of the mysteries of God.
· I Peter 4, 10: As every man hath received grace, ministering the same one to another: as good stewards of the manifold grace of God.
· To sum up, then, what has been said: Whoever has received from the divine bounty a large share of temporal blessings, whether they be external and material, or gifts of the mind, has received them for the purpose of using them for the perfecting of his own nature, and, at the same time, that he may employ them, as the steward of God's providence, for the benefit of others. "He that hath a talent," said St. Gregory the Great, "let him see that he hide it not; he that hath abundance, let him quicken himself to mercy and generosity; he that hath art and skill, let him do his best to share the use and the utility hereof with his neighbor."(17)
· It is an erroneous opinion to be held that we are the masters of the things of this life as the owners of goods. For we are just as alien hosts now who everyone must withdraw and steward foreign goods of which to us it must be assumed in the humility and modesty of a steward; for nothing is ours, but all of those things are given by God. Therefore you have received an emblem of intelligence, sound judgment, wisdom and eloquence those things are a gift from God.
· The attitude of the steward of spreading the riches entrusted for his care, it teaches us that alms whether spiritual or corporal, secure us powerful friends for that awful day of judgment. Rerum Novarum It is a duty, not of justice (save in extreme cases), but of Christian charity - a duty not enforced by human law. But the laws and judgments of men must yield place to the laws and judgments of Christ the true God, who in many ways urges on His followers the practice of almsgiving - ‘It is more blessed to give than to receive";(15) and who will count a kindness done or refused to the poor as done or refused to Himself - "As long as you did it to one of My least brethren you did it to Me."(16) Himself to mercy and generosity; he that hath art and skill, let him do his best to share the use and the utility hereof with his neighbor.
· It is that man who by using the things of this world, iniquity, he by good actions he recovered his function not by bad deeds but through that prudence which led him to deal with that situation with cleverness. Our Lord does not praise the fraud but that prudence of the administrator. It is by that worldly prudence that He draws the moral parable. That zeal manifested in dealing with temporal affairs we should also show it as children of light to make the use of the things of iniquity in order to be accepted in the eternal dwelling.
· Prudence is more than doing good and avoiding evil, it is more than that. In general terms, is that cardinal virtue which allows us to use our minds well to think clearly and correctly, and thus, on a regular basis, successfully to arrive at the truth of things.
· Prudence is right reason applied to human conduct which we call it a practical virtue which enable us to order the means to arrive at the achievement of an end and ultimately our final end as human beings.
· We cannot read the future but…
· A prudent person by his understanding of the present and memory of the past can apply it to the future knowledge.
· Acts of the virtue: counsel –judgment and command enable us to reflection, and a right estimation of the circumstances (circumnspection), docility to understand, and not negligence and precipitation and to put those principles into action. The wise administrator by his knowledge of the past , caution and foresight(regards for those things distant) he could find his way out and be taken and praised by the rich man and did not loose his job. Our Lord demonstrates by this that the consideration of our Eternal end as sons of light should be our priority and apply this virtue of prudence for obtaining the Eternal dwelling.
· Why are you seeking the servant in place of the Lord? Was the question that Saint Francis had in a vision. He changed his carnal inclinations and became a master of the spiritual. Thus, we do the contrary and act not in a prudent way by fraud a vice opposed to prudence since we are the ones who dissipate the goods which we have received from God, and by our negligence and temporal solicitude we are more concern in using the iniquity of this world for our temporal affairs and what about the spiritual?
· Come oh! Holy Spirit! Let us pray with the collect prayer of this Mass which begs the spirit of always thinking what is right. In this time after Pentecost let the action of the Holy Spirit with the Gift of counsel enable to pour fourth His light to our practical intellect to see and judge what we should do in a particular case and the means that we should employ. Enkindle in our souls the fire of His love!!!
Que hare pues El Senor me quita la administracion de sus bienes?... en el nombre del Padre y...
L a parabola de hoy en sus diversas partes contiene ricas ensenanzas.
· Dios es aquel hombre rico representado aqui ya que es a El solo a quien le pertenecen el directo y absoluto dominio sobre todas las cosas, y el administrador es cada individuo, nosotros, en el servicio de Dios.
· Administrador es la palabra clave de esta parabola. Todo Cristiano es un administrador del Senor, El hombre rico de nuestra existencia el unico que posee los bienes es Dios.
· En la parabola se repite por siete veces el termino de mayordomia o administracion, esto para hacernos dar cuenta de que todos somos administradores de lo que El Senor nos ha confiado. San Pablo dice: “Cada uno se considere ministro de Cristo y administrador de sus bienes”. I Cor. 4,15. Cada uno según el don que ha recibido, adminístrelo a los otros, como buenos dispensadores de las diferentes gracias de Dios”. I Peter 4,10.
.
· Todo lo cual se resume en que todo el que ha recibido abundancia de bienes, sean éstos del cuerpo y externos, sean del espíritu, los ha recibido para perfeccionamiento propio, y, al mismo tiempo, para que, como ministro de la Providencia divina, los emplee en beneficio de los demás. «Por lo tanto, el que tenga talento, que cuide mucho de no estarse callado; el que tenga abundancia de bienes, que no se deje entorpecer para la largueza de la misericordia; el que tenga un oficio con que se desenvuelve, que se afane en compartir su uso y su utilidad con el prójimo»(15).Leon XIII Reum Novarum.
· Importancia de que estos dones no deben caer en vano. –no somos duenos de lo que tenemos. Dios es El que nos da todo.
· Crisóstomo. Una opinión errónea, agravada en los hombres, que aumenta sus pecados y disminuye sus buenas obras, consiste en creer que todo lo que tenemos para las atenciones de la vida debemos poseerlo como señores y , por consiguiente, nos lo procuramos como el bien principal. Pero es todo lo contrario, porque no hemos sido colocados en la vida presente como señores en su propia casa, sino que somos huéspedes y forasteros llevados a donde no queremos ir y cuando no pensamos. El que ahora es rico, en breve será mendigo. Así que, seas quien fueres, has de saber que eres sólo dispensador de bienes ajenos y se te ha dado de ellos uso transitorio y derecho muy breve. Lejos, pues, de nosotros el orgullo de la dominación y abracemos la humildad y la modestia del arrendatario o casero. (CATENA AUREA EN ESPAÑOL 10601)
· Usar los bienes de este mundo para nuestra propia salvacion,la misma astucia pero para procurar aquel tesoro que la polilla no corrompe y que el ladron no puede robar, aquel tesoro del cielo. El celo manifestado en administrar los bienes temporales pero como hijos de la luz para ser aceptados en las eternas moradas como lo hizo este mayordomo nosotros por medio de la limosna espiritual y material podemos cubrir nuestras malas acciones y recuperar lo que perdimos por dilapidar y malgastar los dones que Dios nos ha dado.
· La prudencia es aquella virtud que El senor nos quiere ensenar el dia de hoy en esta parabola es la de este arrendatario que quien tuvo la intuicion clara del futuro, y es por ser tan previsor que nuestro Senor lo alaba y le su amo le devuelve su trabajo. La prudencia es esa virtud que es la “recta razon en el obrar”, una virud cardinal la prudencia regula las demas virtudes porque ordena los medios para llegar al fin ultimo que es Dios.
· Hombre prudente es aquel que utiliza la memoria del pasado, la inteligencia de lo presente para la providencia en el futuro saber fijarse bien en el bien lejano y que medios oportunos utilizar para prever las consecuecias de lo que puede seguir del acto que queremos realizar. Una persona prudente es un cuadro de racionalidad y realismo ya que el futuro de alguna manera no lo sorprende, siendo que vive de esta manera docilidad para aprender, reflexion y cautela.
· Es esto lo que el mayordomo hizo con su amo y como actuo con aquellos que le debian. Los actos de la prudencia son el consejo, el juicio la consideracion y el imperio o mandato para llevarlo a cabo. Un hombre que no es prudente es negligente y precipitado que lo lleva a buscar solo los bienes de este mundo y persistir en el pecado.
· Pidamos al espiritu Santo,el Don del consejo esta Luz mediante la cual el entendimiento practico nos de la gracia de ver y juzgar lo que se debe hacer en un caso concreto y nos muestre los medios que ha de emplearse para ser buenos administradores de los bienes que El nos ha dado. Para que asi, practicando esta virtud de la prudencia poco y nada tengamos miedo cuando el Senor universal nos viniere a pedir cuentas de la administracion de los bienes y talentos que nos deposito en nuestra alma.
Misa Solemne en San Benito Abad donde se casaron mis abuelos tomo la comunion mi padre y velaron a mi tia abuela de 16 años
Esta es la Foto de la Primera Misa Solemne de San Benito con dos Diáconos Roberto Cano, Nicaraguense y el otro P. Miguel Stinson y el ceremoniero Peter Bauchnecht. La participación del coro con la dirección coral de Nestor Andrenacci.
Los musicos que participaron fueron Guillermo Masutti quien toco el tambor junto con Gabriel Archilla la trompeta ejecutaron la Trompeta Voluntaria y la participación de Angel Mahler en el órgano durante el ofertorio. Dios se los pague!! gracias!!
Los musicos que participaron fueron Guillermo Masutti quien toco el tambor junto con Gabriel Archilla la trompeta ejecutaron la Trompeta Voluntaria y la participación de Angel Mahler en el órgano durante el ofertorio. Dios se los pague!! gracias!! 
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