Almighty and merciful God, of whose only gift it cometh that thy faithful people do unto thee true and laudable service: Grant, we beseech thee, that we may run without stumbling to obtain thy heavenly promises; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever. Amen.
30 October 2011
Our Lord said, “Call no man your father on earth...” and this is a one of the favourite texts quoted by some people against the Catholic practice of addressing priests as “Father.”
We rightly refer to our priestly fathers because of the pastoral responsibilities they have, and the protestant objection to it is due to an erroneous interpretation of St. Matthew 23:9. When Christ’s words are considered within their context, it is apparent that He was not finding fault with the use of the term “father,” but rather that He was rebuking the Pharisees for their pridefulness, and reminding them that God alone, Who is the Father of all, is the source of all authority.
27 October 2011
On 27 October 2011, the Holy Father delivered this address in the Basilica of St. Francis, in the city of Assisi:
Dear Brothers and Sisters,
Distinguished Heads and Representatives of Churches, Ecclesial Communities and World Religions,
Twenty-five years have passed since Blessed Pope John Paul II first invited representatives of the world’s religions to Assisi to pray for peace. What has happened in the meantime? What is the state of play with regard to peace today?
At that time the great threat to world peace came from the division of the earth into two mutually opposed blocs. A conspicuous symbol of this division was the Berlin Wall which traced the border between two worlds right through the heart of the city.
In 1989, three years after Assisi, the wall came down, without bloodshed. Suddenly the vast arsenals that stood behind the wall were no longer significant. They had lost their terror. The peoples’ will to freedom was stronger than the arsenals of violence. The question as to the causes of this dramatic change is complex and cannot be answered with simple formulae. But in addition to economic and political factors, the deepest reason for the event is a spiritual one: behind material might there were no longer any spiritual convictions.
The will to freedom was ultimately stronger than the fear of violence, which now lacked any spiritual veneer. For this victory of freedom, which was also, above all, a victory of peace, we give thanks. What is more, this was not merely, nor even primarily, about the freedom to believe, although it did include this. To that extent we may in some way link all this to our prayer for peace.
But what happened next? Unfortunately, we cannot say that freedom and peace have characterized the situation ever since. Even if there is no threat of a great war hanging over us at present, nevertheless the world is unfortunately full of discord. It is not only that sporadic wars are continually being fought – violence as such is potentially ever present and it is a characteristic feature of our world. Freedom is a great good. But the world of freedom has proved to be largely directionless, and not a few have misinterpreted freedom as somehow including freedom for violence. Discord has taken on new and frightening guises, and the struggle for freedom must engage us all in a new way.
Let us try to identify the new faces of violence and discord more closely. It seems to me that, in broad strokes, we may distinguish two types of the new forms of violence, which are the very antithesis of each other in terms of their motivation and manifest a number of differences in detail.
Firstly there is terrorism, for which in place of a great war there are targeted attacks intended to strike the opponent destructively at key points, with no regard for the lives of innocent human beings, who are cruelly killed or wounded in the process. In the eyes of the perpetrators, the overriding goal of damage to the enemy justifies any form of cruelty. Everything that had been commonly recognized and sanctioned in international law as the limit of violence is overruled. We know that terrorism is often religiously motivated and that the specifically religious character of the attacks is proposed as a justification for the reckless cruelty that considers itself entitled to discard the rules of morality for the sake of the intended "good". In this case, religion does not serve peace, but is used as justification for violence.
The post-Enlightenment critique of religion has repeatedly maintained that religion is a cause of violence and in this way it has fuelled hostility towards religions. The fact that, in the case we are considering here, religion really does motivate violence should be profoundly disturbing to us as religious persons. In a way that is more subtle but no less cruel, we also see religion as the cause of violence when force is used by the defenders of one religion against others. The religious delegates who were assembled in Assisi in 1986 wanted to say, and we now repeat it emphatically and firmly: this is not the true nature of religion. It is the antithesis of religion and contributes to its destruction.
In response, an objection is raised: how do you know what the true nature of religion is? Does your assertion not derive from the fact that your religion has become a spent force? Others in their turn will object: is there such a thing as a common nature of religion that finds expression in all religions and is therefore applicable to them all?
We must ask ourselves these questions, if we wish to argue realistically and credibly against religiously motivated violence. Herein lies a fundamental task for interreligious dialogue – an exercise which is to receive renewed emphasis through this meeting.
As a Christian I want to say at this point: yes, it is true, in the course of history, force has also been used in the name of the Christian faith. We acknowledge it with great shame. But it is utterly clear that this was an abuse of the Christian faith, one that evidently contradicts its true nature. The God in whom we Christians believe is the Creator and Father of all, and from him all people are brothers and sisters and form one single family. For us the Cross of Christ is the sign of the God who put "suffering-with" (compassion) and "loving-with" in place of force. His name is "God of love and peace" (2 Cor 13:11). It is the task of all who bear responsibility for the Christian faith to purify the religion of Christians again and again from its very heart, so that it truly serves as an instrument of God’s peace in the world, despite the fallibility of humans.
If one basic type of violence today is religiously motivated and thus confronts religions with the question as to their true nature and obliges all of us to undergo purification, a second complex type of violence is motivated in precisely the opposite way: as a result of God’s absence, his denial and the loss of humanity which goes hand in hand with it.
The enemies of religion – as we said earlier – see in religion one of the principal sources of violence in the history of humanity and thus they demand that it disappear. But the denial of God has led to much cruelty and to a degree of violence that knows no bounds, which only becomes possible when man no longer recognizes any criterion or any judge above himself, now having only himself to take as a criterion. The horrors of the concentration camps reveal with utter clarity the consequences of God’s absence.
Yet I do not intend to speak further here about state-imposed atheism, but rather about the decline of man, which is accompanied by a change in the spiritual climate that occurs imperceptibly and hence is all the more dangerous. The worship of mammon, possessions and power is proving to be a counter-religion, in which it is no longer man who counts but only personal advantage. The desire for happiness degenerates, for example, into an unbridled, inhuman craving, such as appears in the different forms of drug dependency. There are the powerful who trade in drugs and then the many who are seduced and destroyed by them, physically and spiritually. Force comes to be taken for granted and in parts of the world it threatens to destroy our young people. Because force is taken for granted, peace is destroyed and man destroys himself in this peace vacuum.
The absence of God leads to the decline of man and of humanity. But where is God? Do we know him, and can we show him anew to humanity, in order to build true peace? Let us first briefly summarize our considerations thus far. I said that there is a way of understanding and using religion so that it becomes a source of violence, while the rightly lived relationship of man to God is a force for peace. In this context I referred to the need for dialogue and I spoke of the constant need for purification of lived religion. On the other hand I said that the denial of God corrupts man, robs him of his criteria and leads him to violence.
In addition to the two phenomena of religion and anti-religion, a further basic orientation is found in the growing world of agnosticism: people to whom the gift of faith has not been given, but who are nevertheless on the lookout for truth, searching for God.
Such people do not simply assert: "There is no God". They suffer from his absence and yet are inwardly making their way towards him, inasmuch as they seek truth and goodness.
They are "pilgrims of truth, pilgrims of peace". They ask questions of both sides. They take away from militant atheists the false certainty by which these claim to know that there is no God and they invite them to leave polemics aside and to become seekers who do not give up hope in the existence of truth and in the possibility and necessity of living by it. But they also challenge the followers of religions not to consider God as their own property, as if he belonged to them, in such a way that they feel vindicated in using force against others.
These people are seeking the truth, they are seeking the true God, whose image is frequently concealed in the religions because of the ways in which they are often practised. Their inability to find God is partly the responsibility of believers with a limited or even falsified image of God. So all their struggling and questioning is in part an appeal to believers to purify their faith, so that God, the true God, becomes accessible.
Therefore I have consciously invited delegates of this third group to our meeting in Assisi, which does not simply bring together representatives of religious institutions. Rather it is a case of being together on a journey towards truth, a case of taking a decisive stand for human dignity and a case of common engagement for peace against every form of destructive force.
Finally I would like to assure you that the Catholic Church will not let up in her fight against violence, in her commitment for peace in the world. We are animated by the common desire to be "pilgrims of truth, pilgrims of peace".
Assisi, October 27, 2011
25 October 2011
The Atonement Academy recently awarded $213,000 in scholarships to 25 members of the current 8th grade class. The scholarships were awarded based on academic achievement and standardized test scores, as well as good conduct and leadership.
Read the Crusader Bulletin to learn all about these latest scholarships, plus sports events, our music program, and all the happenings at The Atonement Academy. There's also a request for continued prayers for our Headmaster, Mr. Ralph Johnston, including details about the weekly rosary offered for his intentions.
22 October 2011
O God, who art rich in mercy and who didst appoint Blessed John Paul to be Pastor of the universal Church; Grant, we beseech thee, that being so instructed by his teaching, we may open our hearts to the saving grace of Christ, the Redeemer of mankind; who liveth and reigneth with thee in the unity of the Holy Ghost ever, one God, world without end. Amen.
17 October 2011
“I am God's wheat and shall be ground by the teeth of wild animals. I am writing to all the churches to let it be known that I will gladly die for God if only you do not stand in my way. I plead with you: show me no untimely kindness. Let me be food for the wild beasts, for they are my way to God. I am God’s wheat and shall be ground by their teeth so that I may become Christ’s pure bread. Pray to Christ for me that the animals will be the means of making me a sacrificial victim for God. No earthly pleasures, no kingdoms of this world can benefit me in any way. I prefer death in Christ Jesus to power over the farthest limits of the earth. He who died in place of us is the one object of my quest. He who rose for our sakes is my one desire.
The time for my birth is close at hand. Forgive me, my brothers. Do not stand in the way of my birth to real life; do not wish me stillborn. My desire is to belong to God. Do not, then, hand me back to the world. Do not try to tempt me with material things. Let me attain pure light. Only on my arrival there can I be fully a human being. Give me the privilege of imitating the passion of my God. If you have him in your heart, you will understand what I wish. You will sympathize with me because you will know what urges me on.
The prince of this world is determined to lay hold of me and to undermine my will which is intent on God. Let none of you here help him; instead show yourselves on my side, which is also God’s side. Do not talk about Jesus Christ as long as you love this world. Do not harbor envious thoughts. And supposing I should see you, if then I should beg you to intervene on my behalf, do not believe what I say. Believe instead what I am now writing to you. For though I am alive as I write to you – still - my real desire is to die. My love of this life has been crucified, and there is no yearning in me for any earthly thing. Rather within me is the living water which says deep inside me: “Come to the Father.” I no longer take pleasure in perishable food or in the delights of this world. I want only God’s bread, which is the flesh of Jesus Christ, formed of the seed of David, and for drink I crave his blood, which is love that cannot perish.
I am no longer willing to live a merely human life, and you can bring about my wish if you will. Please, then, do me this favour, so that you in turn may meet with equal kindness. Put briefly, this is my request: believe what I am saying to you. Jesus Christ himself will make it clear to you that I am saying the truth. Only truth can come from that mouth by which the Father has truly spoken. Pray for me that I may obtain my desire. I have not written to you as a mere man would, but as one who knows the mind of God. If I am condemned to suffer, I will take it that you wish me well. If my case is postponed, I can only think that you wish me harm.”
St. Ignatius of Antioch, Letter to the Church in Rome.
Almighty God, we praise thy Name for thy bishop and martyr St. Ignatius of
, who offered himself as grain to be ground by the teeth of wild beasts that he might present unto thee the pure bread of sacrifice. Accept, we pray thee, the willing tribute of our lives, and give us a share in the pure and spotless offering of thy Son Jesus Christ; who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever. Amen. Antioch
11 October 2011
Here's an excellent presentation about the way in which the Old Testament is fulfilled in the New Testament, especially in matters pertaining to the Blessed Virgin Mary. When I watched it, I found the repetitive music in the background to be a bit tedious, and had to turn it down. I'll leave that to you... but you'll find the material in the presentation fascinating and compelling.
08 October 2011
This is an excellent video about the Latin Patriarchate of Jerusalem, showing especially that part of the hope for a peaceful future in the Holy Land is found in a solid educational system. At about the 7 minute mark you will see Fr. Firas Aridah and the Patriarchate school to which the students of The Atonement Academy send financial and prayerful support. The video has a separate section near the end, introducing the new university being built by the Latin Patriarchate in Jordon.