Thought for the day – 19 January – The Memorial of Blessed Marcelo Spínola y Maestre, Cardinal-Priest (1835-1906)
Blessed Marcelo was a pious man, of intense prayer and mortification, extremely sensitive to the needs and suffering of his faithful and an untiring apostle. Homes, workers’ societies, centres where food was given to those who needed it, orphanages, night schools, creation of the faculty of theology of Seville, etc., were all part of his mark. He toured all the dioceses in which he exercised his ministry, travelling on a mule, he fought against the attempt to displace the teaching of religion from public centres as a senator from Granada, consoled the afflicted and took the gospel to every corner, preaching and confessing.
And at the centre of the heart of Blessed Marcelo was the Holy Eucharist. He wrote:
“The masterpiece of Jesus Christ’s love for humanity is the Eucharist. The Eucharist is within our reach. We can all get close to Christ the guest and talk with Him and perceive the warmth of His word. The word! How it inflames the spirits! How will the word of Christ inflame them! We can all get to the altar when He immolates Himself and shouts at us: Look how much I have loved and loved you! And we can all sit at His table and eat the bread and drink the intoxicating wine of charity. “
Quote/s of the Day – 17 January – Thursday of the First week in Ordinary Time and The Memorial of St Anthony Abbot (251-356)
Speaking of: The Sign of the Cross
“The illusions of this world soon vanish, especially if a man arms himself with the Sign of the Cross. The devils tremble at the Sign of the Cross of our Lord, by which He triumphed over and disarmed them.”
St Anthony Abbot (251-356)
“Let us not then be ashamed to confess the Crucified. Be the Cross our seal made with boldness by our fingers on our brow and in everything; over the bread we eat and the cups we drink; in our comings in and goings out; before our sleep, when we lie down and when we awake; when we are in the way and when we are still. Great is that preservative; it is without price, for the poor’s sake; without toil, for the sick, since also its grace is from God. It is the Sign of the faithful and the dread of evils; for He has triumphed over them in it, having made a shew of them openly; for when they see the Cross, they are reminded of the Crucified; they are afraid of Him, Who hath bruised the heads of the dragon. Despise not the Seal, because of the freeness of the Gift but for this rather honour thy Benefactor.”
St Cyril of Jerusalem (315-387) Father and Doctor
“The sign of the cross is the most terrible weapon against the devil. Thus the Church wishes not only, that we have it continually in front of our minds, to recall to us just what our souls are worth and what they cost Jesus Christ but also that we should make it at every juncture ourselves: when we go to bed, when we awaken during the night, when we get up, when we begin any action, and, above all, when we are tempted.”
St John Vianney (1786-1859)
“The cross is the badge that shows who we are – our speaking, thinking, looking, working, we are under the sign of the cross, that is, the love of Jesus, to the end.”
“Making the sign of the cross when we wake up, before meals, before a danger, to defend against evil, at night before sleep means to tell ourselves and others who we belong to, who we want to be.”
3 Things to Know about the Cross – Fr Mike Schmitz
Thought for the Day – 27 November – The Little Number of Those Who Are Saved by St Leonard of Port Maurice OFM (1676-1751)
Brothers, I want to send all of you away comforted today. So if you ask me my sentiment on the number of those who are saved, here it is: Whether there are many or few that are saved, I say that whoever wants to be saved, will be saved and that no one can be damned if he does not want to be. And if it is true that few are saved, it is because there are few who live well. As for the rest, compare these two opinions – the first one states that the greater number of Catholics are condemned, the second one, on the contrary, pretends that the greater number of Catholics are saved. Imagine an Angel sent by God to confirm the first opinion, coming to tell you that not only are most Catholics damned but that of all this assembly present here, one alone will be saved. If you obey the Commandments of God, if you detest the corruption of this world, if you embrace the Cross of Jesus Christ in a spirit of penance, you will be that one alone who is saved.
Now imagine the same Angel returning to you and confirming the second opinion. He tells you that not only are the greater portion of Catholics saved but that out of all this gathering, one alone will be damned and all the others saved. If after that, you continue your usuries, your vengeances, your criminal deeds, your impurities, then you will be that one alone who is damned.
What is the use of knowing whether few or many are saved? Saint Peter says to us, “Strive by good works to make your election sure.” When Saint Thomas Aquinas’s sister asked him what she must do to go to heaven, he said, “You will be saved if you want to be.” I say the same thing to you and here is proof of my declaration. No one is damned unless he commits mortal sin – that is of faith. And no one commits mortal sin unless he wants to – that is an undeniable theological proposition. Therefore, no one goes to hell, unless he wants to – the consequence is obvious. Does that not suffice to comfort you?
Weep over past sins, make a good confession, sin no more in the future and you will all be saved. Why torment yourself so? For it is certain, that you have to commit mortal sin to go to hell and that to commit mortal sin, you must want to and that consequently, no one goes to hell, unless he wants to. That is not just an opinion, it is an undeniable and very comforting truth – may God give you to understand it and may He bless you. Amen.”
Thought for the Day – 8 November – The Memorial of Blessed John Duns Scotus OFM (c 1265-1308)
Excerpt from Pope Benedict XVI’s
Catechesis on Blessed John Duns Scotus
General Audience – 7 July 2010
“The Immaculate Conception”
This morning, after several Catecheses on various great theologians, I would like to present to you another important figure in the history of theology. He is Blessed John Duns Scotus, who lived at the end of the 13th century. An ancient epitaph on his tombstone sums up the geographical coordinates of his biography: “Scotland bore me, England received me, France taught me, Cologne in Germany holds me”. We cannot disregard this information, partly because we know very little about the life of Duns Scotus. He was probably born in 1266 in a village called, precisely, “Duns”, near Edinburgh.
Attracted by the charism of St Francis of Assisi, he entered the Family of the Friars Minor and was ordained a priest in 1291. He was endowed with a brilliant mind and a tendency for speculation, which earned him the traditional title of Doctor subtilis, “Subtle Doctor”.
Mary is the subject of the Doctor subtilis’ thought. In the times of Duns Scotus the majority of theologians countered with an objection that seemed insurmountable, the doctrine which holds that Mary Most Holy was exempt from original sin from the very first moment of her conception – in fact, at first sight the universality of the Redemption brought about by Christ might seem to be jeopardised by such a statement, as though Mary had had no need of Christ or His redemption. Therefore the theologians opposed this thesis. Thus, to enable people to understand this preservation from original sin Duns Scotus developed an argument that was later, in 1854, also to be used by Bl Pope Pius IX when he solemnly defined the Dogma of the Immaculate Conception of Mary. And this argument is that of “preventive Redemption”, according to which the Immaculate Conception is the masterpiece of the Redemption brought about by Christ because the very power of His love and His mediation obtained, that the Mother be preserved from original sin. Therefore Mary is totally redeemed by Christ but already before her conception. Duns Scotus’ confreres, the Franciscans, accepted and spread this doctrine enthusiastically and other theologians, often with a solemn oath, strove to defend and perfect it.
In this regard I would like to highlight a fact that I consider relevant. Concerning the teaching on the Immaculate Conception, important theologians like Duns Scotus enriched what the People of God already spontaneously believed about the Blessed Virgin and expressed in acts of devotion, in the arts and in Christian life in general with the specific contribution of their thought. Thus faith both in the Immaculate Conception and in the bodily Assumption of the Virgin was already present in the People of God, while theology had not yet found the key to interpreting it in the totality of the doctrine of the faith. The People of God therefore precede theologians and this is all thanks to that supernatural sensus fidei, namely, that capacity infused by the Holy Spirit that qualifies us to embrace the reality of the faith with humility of heart and mind. In this sense, the People of God is the “teacher that goes first” and must then be more deeply examined and intellectually accepted by theology.
May theologians always be ready to listen to this source of faith and retain the humility and simplicity of children! I mentioned this a few months ago saying: “There have been great scholars, great experts, great theologians, teachers of faith who have taught us many things. They have gone into the details of Sacred Scripture… but have been unable to see the mystery itself, its central nucleus…. The essential has remained hidden!… On the other hand, in our time there have also been “little ones” who have understood this mystery. Let us think of St Bernadette Soubirous; of St Thérèse of Lisieux, with her new interpretation of the Bible that is “non-scientific’ but goes to the heart of Sacred Scripture”
Dear brothers and sisters, Bl Duns Scotus teaches us that in our life the essential is to believe that God is close to us and loves us in Jesus Christ and, therefor,e to cultivate a deep love for Him and for His Church. We on earth are witnesses of this love. May Mary Most Holy help us to receive this infinite love of God, which we will enjoy eternally to the full in Heaven, when our soul is at last united to God for ever in the Communion of Saints.
Saint of the Day – 17 October – St Ignatius of Antioch (c 35 – 107) Father of the Church, Martyr
Excerpt from Pope Benedict’s Catechesis on St Ignatius
Wednesday, 14 March 2007
Today, we will be speaking of St Ignatius, who was the third Bishop of Antioch from 70 to 107, the date of his martyrdom. At that time, Rome, Alexandria and Antioch were the three great metropolises of the Roman Empire. The Council of Nicea mentioned three “primacies”: Rome but also Alexandria and Antioch participated in a certain sense in a “primacy”.
St Ignatius was Bishop of Antioch, which today is located in Turkey. Here in Antioch, as we know from the Acts of the Apostles, a flourishing Christian community developed. Its first Bishop was the Apostle Peter – or so tradition claims – and it was there that the disciples were “for the first time called Christians” (Acts 11: 26). Eusebius of Caesarea, a fourth-century historian, dedicated an entire chapter of his Church History to the life and literary works of Ignatius (cf. 3: 36).
Eusebius writes: “The Report says that he [Ignatius] was sent from Syria to Rome and became food for wild beasts on account of his testimony to Christ. And as he made the journey through Asia under the strictest military surveillance” (he called the guards “ten leopards” in his Letter to the Romans, 5: 1), “he fortified the parishes in the various cities where he stopped by homilies and exhortations and warned them above all to be especially on their guard against the heresies that were then beginning to prevail, and exhorted them to hold fast to the tradition of the Apostles”.
The first place Ignatius stopped on the way to his martyrdom was the city of Smyrna, where St Polycarp, a disciple of St John, was Bishop. Here, Ignatius wrote four letters, respectively to the Churches of Ephesus, Magnesia, Tralli and Rome. “Having left Smyrna”, Eusebius continues, Ignatius reached Troas and “wrote again”: two letters to the Churches of Philadelphia and Smyrna and one to Bishop Polycarp. Thus, Eusebius completes the list of his letters, which have come down to us from the Church of the first century as a precious treasure. In reading these texts one feels the freshness of the faith of the generation which had still known the Apostles. In these letters, the ardent love of a saint can also be felt.
Lastly, the martyr travelled from Troas to Rome, where he was thrown to fierce wild animals in the Flavian Amphitheatre.
No Church Father has expressed the longing for union with Christ and for life in Him with the intensity of Ignatius. We therefore read the Gospel passage on the vine, which according to John’s Gospel is Jesus. In fact, two spiritual “currents” converge in Ignatius, that of Paul, straining with all his might for union with Christ and that of John, concentrated on life in Him. In turn, these two currents translate into the imitation of Christ, whom Ignatius several times proclaimed as “my” or “our God”.
Thus, Ignatius implores the Christians of Rome not to prevent his martyrdom since he is impatient “to attain to Jesus Christ”. And he explains, “It is better for me to die on behalf of Jesus Christ than to reign over all the ends of the earth…. Him I seek, who died for us: Him I desire, who rose again for our sake…. Permit me to be an imitator of the Passion of my God!” (Romans, 5-6).
One can perceive in these words on fire with love, the pronounced Christological “realism” typical of the Church of Antioch, more focused than ever on the Incarnation of the Son of God and on His true and concrete humanity: “Jesus Christ”, St Ignatius wrote to the Smyrnaeans, “was truly of the seed of David”, “he was truly born of a virgin” “and was truly nailed [to the Cross] for us” (1: 1). Ignatius’ irresistible longing for union with Christ was the foundation of a real “mysticism of unity”. He describes himself: “I therefore did what befitted me as a man devoted to unity”(Philadelphians, 8: 1).
For Ignatius unity was first and foremost a prerogative of God, who, since He exists as Three Persons, is One in absolute unity. Ignatius often used to repeat that God is unity and that in God alone is unity found in its pure and original state. Unity to be brought about on this earth by Christians is no more than an imitation as close as possible to the divine archetype.
Ignatius was the first person in Christian literature to attribute to the Church the adjective “catholic” or “universal” – “Wherever Jesus Christ is”, he said, “there is the Catholic Church” (Smyrnaeans, 8: 2). And precisely in the service of unity to the Catholic Church, the Christian community of Rome exercised a sort of primacy of love: “The Church which presides in the place of the region of the Romans and which is worthy of God, worthy of honour, worthy of the highest happiness… and which presides over love, is named from Christ and from the Father…” (Romans, Prologue).
As can be seen, Ignatius is truly the “Doctor of Unity” – unity of God and unity of Christ (despite the various heresies gaining ground which separated the human and the divine in Christ), unity of the Church, unity of the faithful in “faith and love, to which nothing is to be preferred”(Smyrnaeans, 6: 1).
Ultimately, Ignatius’ realism invites the faithful of yesterday and today, invites us all, to make a gradual synthesis between configuration to Christ (union with Him, life in Him) and dedication to His Church (unity with the Bishop, generous service to the community and to the world).
Thought for the Day – 1 October – The Memorial of St Thérèse of Lisieux O.C.D. (1873 – 1897) Doctor of the Church
Excerpt from Pope Benedict’s Catechesis on St Thérèse – 6 April 2011
“Today I would like to talk to you about St Thérèse of Lisieux, Thérèse of the Child Jesus and of the Holy Face, who lived in this world for only 24 years, at the end of the 19th century, leading a very simple and hidden life but who, after her death and the publication of her writings, became one of the best-known and best-loved saints. “Little Thérèse” has never stopped helping the simplest souls, the little, the poor and the suffering who pray to her.
I would like to invite you to rediscover this small-great treasure, this luminous comment on the Gospel lived to the full! The Story of a Soul, in fact, is a marvellous story of Love, told with such authenticity, simplicity and freshness that the reader cannot but be fascinated by it! But what was this Love that filled Thérèse’s whole life, from childhood to death? Dear friends, this Love has a Face, it has a Name, it is Jesus! The Saint speaks continuously of Jesus.
Dear friends, we too, with St Thérèse of the Child Jesus must be able to repeat to the Lord every day that we want to live of love for Him and for others, to learn at the school of the saints to love authentically and totally. Thérèse is one of the “little” ones of the Gospel who let themselves be led by God to the depths of his Mystery. A guide for all, especially those who, in the People of God, carry out their ministry as theologians. With humility and charity, faith and hope, Thérèse continually entered the heart of Sacred Scripture which contains the Mystery of Christ. And this interpretation of the Bible, nourished by the science of love, is not in opposition to academic knowledge. The science of the saints, in fact, of which she herself speaks on the last page of her The Story of a Soul, is the loftiest science.
In the Gospel Thérèse discovered above all the Mercy of Jesus, to the point that she said: “To me, He has given His Infinite Mercy and it is in this ineffable mirror, that I contemplate His other divine attributes. Therein all appear to me radiant with Love. His Justice, even more perhaps than the rest, seems to me to be clothed with Love” (Ms A, 84r).
In these words she expresses herself in the last lines of The Story of a Soul: “I have only to open the Holy Gospels and at once I breathe the perfume of Jesus’ life and then I know which way to run; and it is not to the first place but to the last, that I hasten…. I feel that even had I on my conscience every crime one could commit… my heart broken with sorrow, I would throw myself into the arms of my Saviour Jesus, because I know that He loves the Prodigal Son” who returns to Him. (Ms C, 36v-37r).
“Trust and Love”are therefore the final point of the account of her life, two words, like beacons, that illumined the whole of her journey to holiness, to be able to guide others on the same “little way of trust and love”, of spiritual childhood (cf. Ms C, 2v-3r; LT 226).
Trust, like that of the child who abandons himself in God’s hands, inseparable from the strong, radical commitment of true love, which is the total gift of self for ever, as the Saint says, contemplating Mary: “Loving is giving all, and giving oneself” (Why I love thee, Mary, P 54/22).
Thus Thérèse points out to us all that Christian life consists in living to the full the grace of Baptism in the total gift of self to the Love of the Father, in order to live like Christ, in the fire of the Holy Spirit, His same love for all the others.”…Pope Benedict XVI
Thought for the Day – 30 September – The Memorial of St Jerome (347-419) Father and Doctor
Pope Benedict XVI – 7 November 2007 –
Catechesis on St Jerome (1)
What can we learn from St Jerome? It seems to me, this above all – to love the Word of God in Sacred Scripture.
St Jerome said: “Ignorance of the Scriptures is ignorance of Christ”. It is therefore important that every Christian live in contact and in personal dialogue with the Word of God given to us in Sacred Scripture. This dialogue with Scripture must always have two dimensions: on the one hand, it must be a truly personal dialogue because God speaks with each one of us through Sacred Scripture and it has a message for each one. We must not read Sacred Scripture as a word of the past but as the Word of God that is also addressed to us and we must try to understand what it is that the Lord wants to tell us. However, to avoid falling into individualism, we must bear in mind that the Word of God has been given to us precisely in order to build communion and to join forces in the truth on our journey towards God. Thus, although it is always a personal Word, it is also a Word that builds community, that builds the Church. We must, therefore, read it in communion with the living Church. The privileged place for reading and listening to the Word of God is the liturgy, in which, celebrating the Word and making Christ’s Body present in the Sacrament, we actualise the Word in our lives and make it present among us. We must never forget that the Word of God transcends time . Human opinions come and go. What is very modern today will be very antiquated tomorrow. On the other hand, the Word of God is the Word of eternal life, it bears within it eternity and is valid for ever. By carrying the Word of God within us, we therefore carry within us eternity, eternal life.
I thus conclude with a word St Jerome once addressed to St Paulinus of Nola (354-431). In it the great exegete expressed this very reality, that is, in the Word of God we receive eternity, eternal life. St Jerome said: “Seek to learn on earth those truths which will remain ever valid in Heaven” (Ep. 53, 10)…. Pope Benedict XVI – 7 November 2007 – Catechesis on St Jerome (1)