30th Sunday of the Year (A)

(Edited) Sunday reflections: (From) years 2014 (A), 2015 (B), and 2016 (C)

October 26, 2014
Liturgical readings
Exodus 22:20-25
Psalm 18
1 Thessalonians 1:5c-10
Matthew 22:34-40

"The second is like the first: love your neighbor as yourself."

What Christ presented to His people is not totally different from what they had always known. His Jewish audience knew well all their religious laws. But the legalities of their faith were so numerous that Jewish people found it difficult to obey them in entirety. So Christ simplifies it for them - lessening the burden which the Law places upon each Jewish man's shoulder. With just two commandments, Christ summed up the spirit of the Law and all the teachings of the prophets. The two commandments from which He concisely expressed all the legal stipulations of their Jewish faith are stated in His command: "Love God with your whole heart, soul, mind and strength; and love your neighbor as yourself."

These two commandments written in the gospel of Matthew resound throughout all the centuries of the Christian faith. How did the faithful in history respond to these two commandments of the Lord? Fast-forward to the 17th to the 18th century in France, to a bishop in Geneva named St. Francis de Sales. St. Francis de Sales expressed this counsel for all Catholics of all walks of life. Because of what he wrote, he is fondly called the "Doctor of the love of God and neighbor". In his book, "Introduction to the Devout Life", loving God means a strong resolve to follow His commandments, counsels, and inspirations. The first step to love is to purge oneself from sin. Then counsels the practice of prayer and reception of the Sacraments. One has to resist also all temptations to sin. Following the counsel of St. Francis de Sales will put to right your relationship with God, with others and yourself.

The Christian message of love up to the present time has remained the same. Whether the commandment to love is expressed in contemplative life, an active life, or both, God remains the absolute source and end of that love. If He is not the source of love, then love may be misguided or tainted with sin. That is why God gives all the means to His love in order that the faithful may follow the twofold counsel of His Son Jesus. Prayer opens one's being to His love, while the Sacraments make each soul ready to receive it. Both means strengthen one's resolve to do good and to practice virtue. It may not be always easy to follow the commandment of the Lord. That is why all the faithful are called to source their energy and efforts not from their own strengths and intelligence alone, but from the Christ Himself present in the Sacraments.

Scripture quote:
"If you lend money to one of your poor neighbors among my people, you shall not act like an extortioner toward him." (Exodus 22)

Catholic Bible Translations

"What are the Catholic Bible Translations?"

Catholics have a number of options in choosing a bible translation that fit their prayer,study or meditation needs. This blog post aims to give information as regards several Catholic bible translations.

Bible translations

There are many bible translations which can help Catholics in their life of prayer and work. These bible translations are often used by many Catholics here and abroad:

• The New American Bible
• The Jerusalem Bible
• The Revised Standard Version
• The New Revised Standard Version
• The Good News Bible

Although the ideal (for study reasons) is to have all five translations, one can simply select one depending on one's needs.

For Catholics deeply immersed in liturgical life, especially in the celebration of the Eucharist, the New American Bible is good. Much of the texts in the New American Bible are also used in the Sacramentary and the Lectionary - two liturgical books used by the clergy in the celebration of the Eucharist. For countries and cultures familiar with American English, then this bible translation would fit perfectly in their prayer life.

The Jerusalem Bible is a favorite of students, scholars, and those given much into biblical studies. This bible translation combines two excellent qualities in a translation: very close to the original meaning of the text of the languages in which they were written; and written in a style of English that is elegantly presented. This is rare in bible translations. Since the English is smooth and polished, the translation is good not only for studies but also for prayer.

The Revised Standard Version is a must for all students of the bible. This bible translation is very, very close to the original meaning of the languages from which the translators worked on. Unlike the New Jerusalem Bible, the English in which it is presented is not as smooth and polished. But if one is in bible studies or any seminar on scriptures, this is a must-have.

The New Revised Standard Version is an improvement of the previous translation. Aside from inclusive language, it also presents numerous study aids such as maps, charts and a small concordance. It also has a table of readings for Sundays, solemnities, and weekdays [according to the lectionary of the Catholic Church in Canada]. Though this translation is often associated with North America, since its approval came from the bishops of both the U.S.A. and Canada, its capability as a translation is remarkably unique: the translation is an ecumenical product of Roman Catholic, Eastern Orthodox, Protestant and Jewish scholars. For those who want a translation that is a product of contemporary times, then this is the bible to purchase.

The Good News Bible is also a translation that Catholics can use. In general, this bible translation is best whenever you come upon a biblical passage [from another translation], and find it difficult to understand. Since the English is simple and contemporary, it is easier to comprehend. This is a bible translation anyone new with the bible can find easy to begin with. Whether it be for prayer, meditation or study, this is excellent for starters.

Memorial of Saints (October 24)

St. Anthony Mary Claret entered the Jesuit novitiate in Rome, but ill health caused him to leave. He preached missions for some years until together with Bishop Codina, he founded the Claretians - a congregation dedicated to the missions. Active in the politics of his time, a demand for his arrest led him to retire to a Cistercian monastery until his death (died ca. 1870 A.D.).

Blessed Aloysius Guanella worked as a parish priest for some years. In 1875 A.D., he assisted St. John Bosco in missionary work. Then, he returned to his diocese to work with the poor. As he opened refuges and schools for the poor, he eventually founded the Servants of Charity and the Daughters of St. Mary of Providence (died October 24, 1915 A.D.).

St. Felix of Thibiuca was a bishop of Africa. He had in his custody some sacred books of the Church which the secular authorities in his area wanted him to surrender. As St. Felix persisted in his refusal to surrender the sacred books, he was arrested, sent to Rome in chains, and then was beheaded (died ca. 303 A.D.).

St. Proclus was a disciple of St. John Chrysostom. He became active in the politics of the Church of his time - incurring rejection from the people of Cyzicus, and opposing Nestorius' teachings. He was then named Patriarch of Constantinople and ministered well to the people of the city. He also wrote several treatises, letters, and sermons (died ca. 446 A.D.).

St. Aretas was chief of the Beno Health community in southwestern Arabia. He and 340 of his townspeople were massacred due to the political conflicts of their time. The massacre horrified the world at the time that Mohammed even denounced it in the Koran (died ca. 523 A.D.).

St. Senoch was a convert to the Christian faith, and then became a hermit. Known for his holiness, he attracted disciples and was praised highly by St. Gregory of Tours. St. Senoch was reported to have performed numerous miracles as abbot of his community of monks (died ca. 576 A.D.).

St. Martin of Vertou was ordained deacon by St. Felix. After preaching unsuccessfully at Poitou, he lived as a hermit in the Dunan forest in Britanny. He eventually attracted numerous disciples whom he organized into the Vertou Abbey, and became its abbot (died ca. 601 A.D.).

St. Maglorious became a monk and a disciple of St. Samson. The two became missionaries to Britanny. St. Maglorious became abbot of a monastery and then succeeded St. Samson as bishop of Dol. In his old age, St. Maglorious lived as a hermit and founded a monastery at Sark (died ca. 586 A.D.).

St. Ebregislus is reported in the Roman Martyrology as an archdeacon who succeeded St. Severinus as bishop of Cologne. He was then beaten to death in a church at Tongres (died ca. 5th century).