Editing and writing to integrate the Classics, 1990s theology, spirituality & the present. Includes scripture reflections and hagiographical studies to encourage prayer & work for the common good and serve the cause of peace. Education and additional references for these blog posts: at Librarything.com & cited websites. Posts published in 2025 integrate AI-enabled responses from Gemini, Copilot, and ChatGPT.
"These [signs] have been recorded to help you believe that Jesus is the Messiah."
After the death of Jesus, the disciples had locked the doors were they were staying - for fear of the Jews. But it did not take long until Jesus made His appearance before them - despite the locked doors. Now that they had seen the Risen Lord before their eyes after witnessing His death on the Cross, the disciples rejoiced in their hearts. But Thomas was not with the Twelve when the Lord made this first resurrected appearance. And so when Thomas returned to the community and learned about the event, he was skeptical - even when his companions attested that they had seen the Lord. Soon, as Jesus made another resurrection appearance, Thomas was with the community. Jesus cleared the doubts of Thomas by permitting him to examine His nail-marks and the wound on His side. Thomas' response of faith was: "My Lord and my God!"
This gospel narrative can teach that faith can be expressed both at the communitarian and personal levels. When the disciples as an apostolic community, saw their Risen Master, they exclaimed to Thomas: "We have seen the Lord!" Their faith-response was one on the level of community. They witnessed the same event, and shared the faith of seeing Jesus as a community. But Thomas, though he was also a member of that community, was called to a personal faith-response. What was unbelief in Thomas' heart because of his absence in a community-faith-event, was transformed into a fervent and personal faith-encounter with Jesus, when he himself saw his Master and personally believed with his own eyes. Only Thomas among the Twelve made the confession of faith: "My Lord and my God!" And the personal faith-response of Thomas is now rooted in the communal-faith-response of his companions.
Each believer in the faith community shares in common a baptismal faith that all express together in the Eucharist. Everyone in the Mass responds with the same prayers: the Confiteor, the Apostles' Creed, the Our Father, and other communal prayer responses. But the Lord in the Eucharistic celebration also calls each one to have a personal faith-encounter with Him in the Sacrament. And this personal faith-encounter is based from each person's unique lived experiences - faith-lived experiences in one's respective educational background, professional or work experience, specific obligation in marriage and/or family life, and the personal healing one needs in life. Any spiritual healing needed from doubt or lack of faith that one prays for in the Eucharist can give birth to a faith-response that is both personal and communitarian ("Lord, I am not worthy that you should enter under my roof, but only say the word and my soul shall be healed.")
Scripture verses
"Through the hands of the apostles, many signs and wonders occurred among the people." (Acts 5)
"My strength and my courage is the Lord, and he has been my savior." (Psalm 118)
"I saw seven lampstands of gold and among the lampstands One like a Son of Man." (Revelation 9)
Solemnities, Feasts, Obligatory and Optional Memorials, and Traditional Dates of Commemoration
Our Lady of Good Counsel
Cletus (Anacletus), pope
Richarius, abbot
Marguerite d'Youville [1]
Peter of Braga, bishop
Paschasius Radbertus, abbot
Franca of Piacenza, virgin and abbess
Stephen of Perm, bishop [2]
Today, April 26, the Catholic Church commemorates the feast of Our Lady of Good Counsel. It also commemorates 1 pope, 2 abbots, 2 bishops, 1 foundress, and 1 virgin and abbess.
The story about Our Lady of Good Counsel began in the year 1467 A.D. When a local church was in dire need of repair, the widow in charge for the project of restoration discovered that she was running out of funds. When the feast of St. Mark began, heavenly music was heard by the townsfolk. A mysterious cloud descended on the unfinished wall of the parish church. When the cloud disappeared, a beautiful fresco of the Virgin Mary and the Child Jesus was revealed. It was no more than 18 inches square. Many believed that it was transported miraculously from Scutari, Albania, before the Ottomans invaded the country.
The Augustinian Order spread the devotion to Our Lady of Good Counsel. Then in 1753 A.D., Pope Benedict XIV established the Pious Union of Our Lady of Good Counsel. On 22 April 1903 A.D., Pope Leo XIII included the invocation "Mater boni consilii" in the Litany of Loreto. In 1939 A.D., Pope Pius XII placed his papacy under the maternal care of Our Lady of Good Counsel.
The feast of Our Lady of Good Counsel is commemorated every 26 April so that it does not conflict with the commemoration of St. Mark on 25 April [3].
Prayer of Pope Pius XII to Our Lady of Good Counsel
Holy Virgin, moved by the painful uncertainty we experience in seeking and acquiring the true and the good, we cast ourselves at thy feet and invoke thee under the sweet title of Mother of Good Counsel. We beseech thee: come to our aid at this moment in our worldly sojourn when the double darkness of error and of evil plot our ruin by leading minds and hearts astray. Seat of Wisdom and Star of the Sea, enlighten the victims of doubt and of error so that they may not be seduced by evil masquerading as good; strengthen them against the hostile and corrupting forces of passion and of sin. Mother of Good Counsel, obtain for us our most urgent need….. (here mention your request) and secure for us from thy Divine Son the love of virtue and the strength to choose, in doubtful and difficult situations, the course agreeable to our salvation. Supported by thy hand we shall thus journey without harm along the paths taught us by the word and example of Jesus our Savior, following the Sun of Truth and Justice in freedom and safety across the battlefield of life under the guidance of thy maternal Star, until we come at length to the harbor of salvation to enjoy with thee unalloyed and everlasting peace. Amen [4].
What does it mean to have faith in God and to be faithful to the Catholic Church's mission for the 7 Saints commemorated today?
For St. Cletus (d. ca. 91 A.D.), it meant to succeed St. Peter as the second pope and to also suffer martyrdom like Christ.
For St. Richarius (d. ca. 645 A.D.), it meant founding an abbey at Celles, becoming its abbot, and then upon reaching old age, resigned to spend the rest of his life as a hermit on the spot where a monastery was also built [5].
For St. Marguerite d'Youville (1701-1771 A.D.), it meant founding the Sisters of Charity of the General Hopital for the care of the poor, the sick, and aged women in Montreal [6].
For St. Peter of Braga (d. ca. 350 A.D.), it meant suffering martyrdom after he baptized and cured the local ruler of Braga's daughter from leprosy.
For St. Paschasius Radbertus (d. ca. 860 A.D.), it meant becoming a monk at Corbie, serving as master of novices, and leading Corbie as abbot for seven years.
For St. Franca of Piacenza (1170-1218 A.D.), it meant becoming abbess first at St. Syrus Convent and then being ousted for the strictness of her rule. She then became abbess of Montelana convent which she served under the Cistercian rule.
For St. Stephen of Perm (d. ca. 1396 A.D.), it meant becoming a monk at Rostov, Russia, and then engaging in missionary work among the Zyriane southwest of the Urals. He used his intelligence to translate the liturgy and part of the Bible into Zyriane - inventing an alphabet to do so - before being appointed first bishop of Perm [5].
Solemnities, Feasts, Obligatory and Optional Memorials, and Traditional Dates of Commemoration
George, martyr
Felix, Fortunatus, and Achilleus, martyrs
Ibar, bishop
Gerard of Toul, bishop
Adalbert of Prague, bishop and martyr [1]
Today, April 23, the Catholic Church commemorates 4 martyrs, 2 bishops, and 1 bishop and martyr.
The common virtue exemplified by the Saints commemorated today is courage in defense of their faith in God. This is clear among the martyrs: St. George, Sts. Felix, Fortunatus, and Achilleus, and St. Adalbert of Prague. As for St. Ibar and St. Gerard of Toul, this is how they manifested their courage in defense of their faith in God.
St. Ibar of the 5th century showed his courage and faith in God by opting to be a missionary to Ireland. It is not easy to be a missionary. One has to leave one's comfort zone and go out into unchartered territories [2].
St. Gerard of Toul (935-994 A.D.) decided to devote himself to the Church after his mother was struck dead by lightning. In 963 A.D. he was appointed bishop of Toul, which he made a center of learning, rebuilding its churches and monasteries. This he courageously did for 31 years with great faith in God. St. Gerard practiced heroic courage to guide his diocese, defend the Church, and live according to his commitment to Christ in Toul [2][3].
Saints in the Byzantine Calendar [April 23]
Feast of St. George, the glorious Great-Martyr and wonderworker
St. Alexandra, Martyr [2]
References: Books, Websites, Search results & AI Overviews
[1] Pocket Catholic Dictionary, John A. Hardon, p. 494.
[2] Dictionary of Saints, John J. Delaney, p. 310, 699.
[3] Search query can you discover the virtue or virtues in common for these saints of the day for April 23, Gemini.google.com search response, April 23, 2025
Solemnities, Feasts, Obligatory and Optional Memorials, and Traditional Dates of Commemoration
Epipodius and Alexander, martyrs
Leonides, martyr
Agapitus I, pope
Theodore of Sykeon, bishop
Opportuna, virgin and abbess [1]
The Catholic Church commemorates today, April 22, 3 martyrs, 1 pope, 1 bishop, and 1 virgin and abbess.
Pope St. Agapitus I, or Agapetus, was elevated to the papacy in the 6th century A.D. He exercised the duties of his office from 13 May 535 A.D. to his death in 22 April 536 A.D.
St. Agapitus I's papacy lasted about 10-11 months, more or less [2]. On his way to Ostrogoth King Theodahad, he was unsuccessful in convincing Emperor Justinian to call off a threatened invasion of Italy. However, Agapitus I was successful in convincing the Emperor Justinian to remove Patriarch Anthimus, a monophysite. Anthimus was replaced by Mennas, whom St. Agapitus I consecrated [3].
References: Books, Websites, Search & AI Search Responses
[1] Pocket Catholic Dictionary, John A. Hardon, p. 494.
[2] Search result for search query "agapitus I", Google.com, April 22, 2025.
The Gospel of Luke Presents Jesus as a Man of Prayer
The theme of prayer
No other gospel has emphasized the theme of prayer as much as the gospel of Luke. Luke 5:15-16 says, "The report about Him [Jesus] spread all the more, and great crowds assembled to listen to Him and to be cured of their ailments, but He would withdraw to deserted places to pray."
The gospel of Luke presents its readers with the Person of Jesus not only as a man of prayer, but as One who teaches the importance of prayer by His own example. Though the Lord was very active in His itinerant preaching, teaching and healing many people, He would still take time away from His companions and the people to pray to His Father in deserted places.
What is prayer according to Jesus Christ?
In Luke 11, Jesus teaches a very important form of prayer: the Our Father. He continues to teach that prayer is to be persistent and persevering in its spirit if it is to be heard.
In Luke 11:5-8, he tells the story of a man whose home was already locked up for the night. A friend suddenly made a visit to his house, and implored the man to open up and help him. Though it was already night and his home was all locked up, by his friend's persistence, he had to comply to the need of his friend.
The prayer of every Christian must ask, search, and knock at the door of God's Heart (11:9-10). Persistence in this prayer will give the Holy Spirit, who strengthens in times of difficulty (Luke 11:13). One must never give up on a life of prayer, for one will surely receive from God the good that is needed through one's perseverance and persistence.
Ask and you will receive
After that parable on persistence in prayer, another teaching is the importance of faith in prayer. This can be seen in Luke 11:9-13. Luke writes: "And I tell you, ask and you will receive; seek and you will find; knock and the door will be opened to you. For everyone who asks, receives; and the one who seeks, finds; and to the one who knocks, the door will be opened." To pray with faith is to believe in God who only wills what is best for us. If man who is sinful knows how to give good things to his children, how much more will God the Father give His Holy Spirit to all who ask of Him?
Summary of eight references to Jesus as a man of prayer in Luke
Luke 3:21 - "After all the people had been baptized and Jesus also had been baptized and was praying,..."
Luke 5:16 - "...but he would withdraw to deserted places to pray."
Luke 6:12 - "In those days he departed to the mountain to pray, and he spent the night in prayer to God."
Luke 9:18 - "Once when Jesus was praying in solitude, and the disciples were with him..."
Luke 11:1 - "He was praying in a certain place, and when he had finished..."
Luke 22:32 - "...but I have prayed that your own faith may not fail; and once you have turned back, you must strengthen your brothers."
Luke 23:34 - "[Then Jesus said, "Father, forgive them, they know not what they do."]
Luke 23:46 - "Jesus cried out in a loud voice, 'Father, into your hands I commend my spirit'"
Prayer in the context of exhortation and warning
Luke's gospel also contains exhortations and warnings that calls all believers to make their prayer humble. One exhortation is in Luke 18:13 - involving the prayer of the Pharisee and the Publican. True prayer is being humble and asking the Lord for mercy.
Another reference is Luke 21:36. This verse shows how Jesus exhorts his disciples to be vigilant at all times and to pray that they will have the strength to escape the tribulations that are coming at the time of judgment.
A third warning is found in Luke 22:40, the scene of the Agony in the Garden. Here Jesus stated explicitly, "Pray that you may not undergo the test." The emphasis of this exhortation to prayer is to be forewarned of a time of testing and the danger of entering into temptation.
On the theme of prayer in the Book of Acts
Biblical scholars' studies present the gospel of Luke as a two-volume work and called the book, Luke-Acts, which includes the book of the Acts of the Apostles. One proof that the book of Acts is a continuation of the gospel of Luke is the similar theme of prayer and praying found and mentioned many times in the Acts of the Apostles. In fact, the words prayer/praying is referred to twenty-five times in the book.
Prayer is an essential element in the Christian life
The symbol of prayer and sacrifice in the gospel of Luke is an ox. An ox is an animal of sacrifice that is used by the Jews in the Old Testament. Prayer and sacrifice go together.
But even if prayer is an important theme in the gospel of Luke, those passages in Luke have parallels in the gospel of Mark and Matthew, because Mark, Matthew, and Luke are synoptic gospels - meaning they have common passages. One can examine and review these gospel parallels through the footnotes of any Bible translation.
What does Jesus as a man of prayer mean for the faithful?
If Jesus was a man of prayer, then all Christians are called to be men and women of prayer (and action). Prayer is not only for supplication, thanksgiving, adoration or contrition. It is also a vital element in the process of discernment - a process wherein one seeks the will of God among various alternatives and options in order to choose the best and to act on it. Prayer prepares the mind, heart, and soul to be more receptive to know God's will and to apply it in one's work and life. Often, the basis for prayer in this process are the gospels. (St. Ignatius of Loyola has discovered the rules that are important for making a decision through a good discernment process.)
Jesus is our model par excellence for understanding how this process of prayer and discernment works. Jesus prayed especially during times when he needed to make important decisions. He prayed and discerned well before choosing His apostles. He also prayed many times for the Father's guidance during his ministry. And most especially, He prayed, with blood as His sweat, when He was to undergo His Passion.
All Christians, who are called to follow Jesus, are called to pray as Jesus did. Prayer can help resist temptation; praying with perseverance and persistence will encourage anyone not to give up; praying with humility and begging God's mercy and forgiveness will help one's work and life be right in the eyes of God and others; praying for the strength to overcome hardships and hurdle obstacles is also important in work and life; but most of all praying daily to learn God's will is the most practical form of prayer, because it leads one to the right decisions and actions - decisions and actions that are based on one's love for Christ, His gospel, and the Church. [Disclaimer]
The gospel passage from John 20:1-19 presents a sign of the Lord's Resurrection. This passage in the Jerusalem Bible is subtitled "The empty tomb". How did the Jerusalem Bible translation present the resurrection event? The gospel narrative begins with Mary of Magdala going to the burial site. After Mary Magdalene reached the tomb she discovered it empty. Surprise by what she saw, and probably filled with mixed emotions, she went in haste to report to Simon Peter and to John exactly what she saw. Both Simon Peter and John went to the burial site running. John arrived first, being younger and faster, but he did not go inside the tomb. When Simon Peter arrived, he went right into the tomb, saw the linen cloths lying on the ground. John entered the tomb also; when he saw with his own eyes, he believed.
There are many interpretations of this Resurrection event in the gospel of John. One interpretation is given by Scripture scholar MacRae. He made a study of this gospel passage. Since verse 9 of John's gospel says that "they had not yet understood the teaching of Scripture, that the Lord must rise from the dead", then the disciple whom the Lord loved, did not really know that Jesus had indeed risen. What he had faith in, was the word of the Lord - that He would indeed return to the Father, as He had promised after He entered into His Passion and Death. (cf. John 16:26-28). So MacRae's understanding of John's "he saw and he believed" was that John remembered the words that Jesus spoke about His death and rising again. It would take risen appearances of the Lord for all apostles to verify that indeed Jesus has risen.
Faith is a gift from God. The beloved disciple saw with the eyes of faith, because he believed in the words of the Lord before the events of the Passion and Death on the Cross took place. All the faithful too are called to believe in the words of Jesus. All are called to believe and have faith in the Word Himself - Jesus, our Lord and Savior, who became man like us except for sin, that we may learn the Way to salvation. We receive this faith at our baptism, and are entasked to nourish it daily with prayer, the Sacraments, and works of charity - according to the circumstances of each one's state of life.
Scripture quotes
"They killed Him..."hanging Him on a tree", only to have God raise Him up on the third day." (Acts 10)
"The stone which the builders rejected has become the cornerstone." (Psalm 118)
"You have been raised up in company with Christ...set your heart on what pertains to higher realms."(Colossians 3)
Jesus, as a Healer, is a strong and well-known image in all the four gospels. His image as a Teacher is also evident in the gospels, but more so in the gospel of Matthew. Jesus as a Teacher, or New Moses, can be found in scripture passages like the Sermon on the Mount in Matthew 5-7. And there is another popular image of Christ: that of the Good Shepherd who lays down His life for His sheep. This Good Shepherd image can be found in the gospel of John 10:1-42.
Among all these images of Jesus, the image of Jesus as a Healer, a Divine Physician, can be found in more passages and verses of the gospels than the other images. There are more stories in the four gospels that describe the Lord as an itinerant Healer in many miracles He performed. He did not only heal the sick, but healed sinners and drove off demons as well. One example of this moral healing, or conversion, can be found in the gospel story of Zacchaeus, the tax collector. It is also found in the story of the woman who had seven devils (often attributed to Mary Magdalene by tradition, but the scripture text does not explicit state it).
Jesus heals through the Sacraments of the Church
The ministry and mission of Jesus to build God's kingdom, as seen in the gospels, is continued by the Universal Church in her ministry of the Sacraments. Sickness and sin are everyday realities that the faithful face at one time or another - personally, or as a community. A sick person goes to the doctor because the doctor specializes in a particular field of medicine related to his infirmity. But the sick person also is responsible for his body in a spiritual sense - for it is the Temple of the Holy Spirit. Healing from both perspectives in this sense can be wholistic - both in the physical and spiritual sense.
There is a passage in Sirach 38:1-14 that teaches how doctors ought to be respected and given their due, because they were called by God for the purpose of healing the sick. This passage in the Old Testament clearly exemplifies the integration of both the physical and the spiritual. The doctor can initiate the healing process for the sick and then to complete the healing process, the sick only needs an act of faith to believe in the healing action of Christ in the Sacraments. Just add to this the loving attention of family and friends, and the healing process becomes complete. The person becomes whole; he has attained balance again.
Confession
One specific example of the spiritual side in the journey towards healing is through a General Confession of one's sins. This practice is for those who have been away from the Sacrament of Confession for a long time. St. Ignatius of Loyola advises this in his book, "The Spiritual Exercises". St. Francis de Sales also advises this in his book, "Introduction to the Devout Life".
To make a general confession one can consider this question well: "What serious sins would I need to confess if I were already in the throes of death?" After this General Confession, one can continue to receive the Sacrament more regularly to strengthen the soul against the daily onslaughts and temptations of evil that lead to physical as well as to "moral" illness.
The Sunday Eucharist
The Sunday Eucharist is also a natural source of spiritual healing that has physical benefits also for body, mind, spirit, and relationships. The spirit of contrition already begins in the early part of the Mass with the praying of the Confiteor. Then as the Readings proceed, and are read before the assembly, it is easy to obtain theh spiritual benefits necessary to increase one's faith and hope in God from the both the readings and the priest's homily. As the Mass continues from the liturgy of the Word and then progresses to the liturgy of the Eucharist, the whole Eucharistic assembly eventually reaches the communion rite where the priest says - "This is the Lamb of God who takes away the sins of the world...happy are those who are called to His Supper," all the faithful respond with, "Lord, I am not worthy to receive You, but only say the word and I shall be healed." This direction of receiving the Lord in communion is a healing action that can be received every Sunday. It grants the graces from God that are needed to help anyone heal completely from any lack of faith or from any minor physical illness.
Physical and moral healing
Confession and the Eucharist are the Sacraments that can be received regularly. The healing power of Christ, the Divine Physician, is present in these two Sacraments.
Aside from these Sacraments, Christ's healing presence is found whenever one visits the Blessed Sacrament. A visit to the adoration chapel for about 30 minutes can help set things right for anyone who is "tired, tempted, and troubled" in the daily grind of work. This "tired, tempted, and troubled" state is often what happens when too much activity or too much work is being done.
The souls of very active people are often like glass jars of water and soil that are shaken together with violent motion. So that glass jars can return to their original clarity, these glass jars should be made still in one spot. Only then, in that stillness, can the soil eventually settle at the bottom of the jar, and the water will be clear again. The longer the glass jar is still, the clearer the water will be.
So it is with our selves. There is a need to balance too much activity by lessening it and alloting more time for silence and stillness.
Summary
There is complete healing process when both the physical and the spiritual aspects of one's self are in correct balance. When one follows the medical advice of a doctor and add more time to read and pray the gospels, (especially the passages that portray very well Jesus as a Healer and Divine Physician,) wholistic healing is attained. A sense of well-being follows from the belief that God has instituted the doctor for you (Sirach 38:1-14). Add this with a strong faith in Jesus, and healing in both one's body and one's soul becomes a reality. Wholistic healing can be derived from doing what the physician prescribes and from believing that God wants you to be healed.
April 17, 2025, Holy Thursday marks the beginning of the Easter Triduum in the Catholic Church. It begins with the Evening Mass of the Lord's Supper and is completed this coming Easter Sunday. The Easter Triduum is the centre and the apex of the Church's liturgical year.
It was in the 1400s A.D. when a Good Friday, Holy Saturday, and Easter Sunday within Holy Week was observed by Catholics in a special manner as a "Triduum". In more recent years, this Triduum has been redefined as a Holy Thursday evening Mass to Easter Sunday evening Mass - calculating the days of the week from sunset to sunset [1].
Saints Commemorated on April 17
Mappalicus and Companions, martyrs
Innocent of Tortona, bishop
Donnan and Companions, martyrs
Robert of Chaise-Dieu, abbot
Stephen Harding, abbot [2]
Today, the Catholic Church also commemorates 2 groups of martyrs, 2 abbots, and 1 bishop.
One fascinating thought in studying the Lives of the Saints is a special insight one can discover if examined within an interdisciplinary perspective: integrating secular history, Church history, literature, sacred music lyrics, poetry, depth psychology, paranormal or supernatural phenomenon, culture, politics, geography, and languages. Since the Saints were flesh-and-blood people who dotted the history of the Church from the four corners of the world, and come from all walks-of-life, then hagiography becomes, as it were, not only a study about the Saints themselves and their lives, but about life as a whole in all its dimensions.
Hagiography, when taken as a study or professional endeavour, is not new to the Catholic faith. When the monastic life bloomed since the time of St. Benedict of Nursia, many of the monks had this subject as part of their spirituality. They not only transcribed or translated the Bible and other literary works, but they actually studied and copied manuscripts about the lives of the Saints - studying in particular those Saints who were members of their religious order. It formed part of their formation in the faith and in the spirituality and life of their religious founder.
As one studies more in-depth the Lives of the Saints, one will discover some Saints who may not be as well-known, but their life, in some sense, was more inspiring compared to the popular ones like St. Francis of Assisi or St. Augustine of Hippo. One such saint is St. Stephen Harding (whose feast is commemorated today, April 17). He was one of the three founders of the Cistercian Order. The story of the Cistercians seen in the "eyes of faith" of St. Stephen Harding, can inspire anyone to act with the same level of patience, fortitude, faith and courage as St. Stephen Harding. His story should be made more known for a time such as now. Many call the story of the Cistercians a "miracle", and indeed it is. However, it is not a miracle in the sense of something beyond the natural, but it is more a miracle that occurs in the heart and in the soul. And this is a miracle not only in the external sense, but one that occured brightly in the heart & soul of St. Stephen Harding. For details of the Cistercian story, you can read Memorial of Saints (January 26).
References: Books, Websites & AI Search Results
[1] The New Concise Catholic Dictionary, Reynolds R. Ekstrom
First reading: Exodus 12:1-8, 11-14
Responsorial Psalm: Psalm 116
Second reading: 1 Corinthians 11:23-26
Gospel reading: John 13:1-15
"As I have done, so you must do."
The gospel for the evening Mass of the Lord's Supper is a passage with just 15 verses in the 13th chapter of John's gospel. It emphasizes an act of humility and service which Jesus performed for His companion-apostles. This was how the evangelist described that significant and memorable act of service:
Jesus rose from the meal table,
took off His cloak,
picked up a towel to tie it around Himself,
poured water into a basin,
and began to wash His disciples' feet.
When Jesus came to the spot where Simon Peter was seated, Peter did not accede at first. It was because he was aware of Jesus as his Master and refused to be washed. But when Jesus explained that this action will give Peter a share in His heritage, Peter overreacted, and now wanted his hands and his head washed as well! Knowing Peter well, Jesus told him plainly that only his feet needed to be washed. After Jesus completed this prophetic action, He put His cloak back on, and reclined at table once more.
This act of washing the apostles' feet is a concrete example of what Jesus had been preaching in His ministry to the people: "the Son of Man came not to be served, but to serve." His act of washing of the apostles' feet in the Last Supper gospel account is replicated with simple drama at every Holy Thursday Mass. Those who attend the Evening Mass of the Lord's Supper can see what it means to be a Christian. The priest-presider will follow what Jesus did: he will wash the feet of twelve selected members of his parish. He will follow Jesus' command: "As I have done, so you must do." This happens in all parishes around the world. Every parishioner of every parish is now called to do as the priest-presider had done. They are to bring that spirit of humble service to every area of their secular work and life.
What does "washing each other's feet" mean for the faithful today? As Catholics celebrate the Eucharist, each one receives the Body and Blood of Jesus - the very life-force that produces the quality of humble service to every member of the community - members of the family, co-workers, and the people on the streets (pedestrians, vendors, tricycle drives, Grab drivers, barangay Tanods, traffic enforcers, etc). Each believer is called to be kind to all - not only to those he knows. It is these daily interactions with others where every one can obey the command of Jesus do as He has done - to be of service to all, especially the marginalized and the sick. In imitation of Christ, each one can see what good can be done to better any situation experienced on the way to work or en route back home.
Triumph and Conflict in the Papacy of John Paul II
Pope John Paul II
Pope John Paul II made a great impact on the many cultures of the world in his papal administration and continues to do so for the younger generations who witnessed his presence - online or personally - within the turn to the Third Millenium. His spirituality of mission and holiness created a strong personal stamp to his papacy - a papacy that was very active on the global stage - working for peace in the world, for the unity of Christians, and for interreligious dialogue among different world religions. Many books have been written about his life, his charismatic personality, and his very diplomatic papal administration. One book that provides many details about his person and his papacy is a book written by John Cornwell, "The Pontiff in Winter: Triumph and Conflict in the Reign of John Paul II".
Highlights of the book
Cornwell's book highlights how John Paul had firmly set his stamp on the billion-member-strong Catholic Church not only for the present generations he had served but also for future generations of soon-to-be-baptized Catholics. He has become one of the most influential Catholic political figures in the world - making him deserve a title akin to Gregory the Great and Leo the Great. His papacy marked a significant role in the downfall of communism in Europe, with Poland his home country as the fulcrum for that strategic victory. His apologies for the Catholic Church's treatment of Jews, the victims of the Inquisition, racism, and religious wars are all quite distinctive of a papacy seeking a spirit of reconciliation and unity among divisive forces. It is this stamp in his charismatic papacy that has won him worldwide admiration.
The book, with all praises to John Paul II, is balanced in its presentation. Author John Cornwell exalts John Paul II's "global virtues" but his written accounts speak also about aspects of John Paul's papal administration that appear, or are negative, in the eyes of his critics. In this balanced treatment of John Paul II's papacy, the subjects of misogyny, homophobia, and ecclesiastical tyranny are also dealt with. Those who criticize this diligent and missionary pope say that John Paul's perpetuation of the Church's traditional hierarchical paternalism contributed to the cases of sexual misconduct among the clergy and encouraged the secrecy of these "crimes". Such were the stains emphasized by his critics.
John Paul II's character brought into sharp focus
With a balanced treatment of John Paul II's papal administration, the book also achieves an interesting presentation of John Paul II's complex character. Author John Cornwell states that John Paul's mystical view of history, and the pope's conviction of his mission as divinely established, are both central to the understanding of his person and his pontificate. This developed in John Paul II an increasing sense of "providential rightness" that influenced his reactions to the many problems of his pontificate:
turbulence in the secular world,
turbulence within the Church,
the September 11, 2001 attacks,
sexual scandals in the United States,
the clash between Islam and Christianity,
the ongoing debate over the Church's policies regarding women and their desire for ordination,
and big social issues such as same-sex unions, abortion, and AIDS.
A book still respectful of John Paul's prodigious spirit
Though the book combines eyewitness reports with information from the best sources (in and outside the pope's inner circle) and tells of both positive and negative aspects of John Paul's pontificate, it is still basically respectful of John Paul II as a person. The book does not discount the prodigious spirit and unrelenting battles he had to fight for, especially in his defense of human rights and religious freedom. Because of this balanced presentation, the eyewitness reports, and the enigmatic portrait painted of his papal character embattled by many forces, the book produced a very moving, elegiac image of John Paul in the winter of his life. It is a thoughtful, incisive, and thorough assessment of his legacy not only to the Catholic Church and her impact on history but also to a world in need of a man and a leader of world peace at the time.
About Author John Cornwell
John Cornwell is also the author of the international bestseller "Hitler's Pope". He is also an award-winning journalist with a lifelong interest in Vatican affairs. He has reported on the pope for "Vanity Fair" and "The Sunday Times" (London). He attended Roman Catholic seminaries in England for seven years, followed by studies in literature and philosophy at Oxford and Cambridge universities.
Chapters in the book
To get some ideas of what the book contains, these are some chapters in the book:
Prologue: John Paul the Great
Part One: Holy Theatre 1920-1999
Close Encounters
Stagestruck
The Eternal City
Professor and Pastor
Bishop and Cardinal
Combatting Communism
Signs of Contradiction
"Be Not Afraid"
The Universal Pastor
.....
Epilogue: The Legacy of John Paul II
Is the book worth reading?
I'd say yes. And for a very special purpose. Since now is a crucial time in the Catholic Church, reading through some book chapters can provide insights and open one's understanding to different perspectives needed to know why it is important to be Catholic today. John Paul II, now St. John Paul II, left a very positive and indelible mark on the soul of Catholics in the Universal Church. His papacy is vital, for he created bridges of trust to counter all the forces that "burn bridges".
Wikipedia's profile on author Cornwell gives a negative view of how Cornwell treated the subject of his book. But this book was published in 2004 A.D., when John Paul II was really in the "winter" of his pontificate - a very tough time for the pontiff who had to struggle against a debilitating ailment. It is common sense to note that when someone is in a state of weakness, all his enemies and political rivals will surely comment on the negative aspects of his work and life. Not so with those who side with the pontiff. And with his pontificate now vindicated by being raised in the altar of canonization, one can see how whatever negative is written in the book, can be balanced and seen in more objective perspectives.
There can be no denying that St. John Paul II has embodied the ideal missionary spirit of St. Paul of being all things for all men for the sake of Christ and His gospel. If Catholics are to know the right direction in which they are to tread in a world marked by so much pluralism and unchecked liberalism, the papal legacy of St. John Paul can be that steady anchor during political storms, that firm and straight keel, to guide the Church, the boat of St. Peter, safely to the shore where Christ our Lord awaits.
(Edited) Sunday Reflections (from) Liturgical Years 2011 (A), 2012 (B), and 2013 (C)
Passion Sunday (C), March 24, 2013
Liturgical readings
Isaiah 50:4-7
Psalm 22
Philippians 2:6-11
Luke 22:14 - 23:56
"Do this as a remembrance of me."
The story of the Lord's Passion evokes an intensity and depth of feeling among Catholics. In the Philippines, the passion narrative is presented in Mass as a dialogue or a dramatization - with the priest-presider speaking the lines of Jesus, and the other members of the congregation taking the roles of Pontius Pilate, Simon Peter, the crowds, etc. This passion narrative in the gospel of Luke includes: the Last Supper event; the agony of the Lord in the Mount of Olives; the betrayal of Jesus by Judas Iscariot; the arrest, trial and condemnation of the Lord; the denial of Jesus by Simon Peter; the crucifixion and death of Jesus; and the burial of the Lord by Joseph of Arimathea.
We can learn about the mystery of the Lord's Passion not only in this gospel narrative in Luke, but also in traditional sources such as the homily of St. Gregory Nazianzen. St. Gregory Nazianzen can help us to see the Lord's Passion and his Cross as a call to stop sinning and receive our salvation. Written below is a quote from that homily:
"For your sake, and because of your sin, Christ himself was regarded as a sinner; for his sake, therefore, you must cease to sin. Worship him who was hung on the cross because of you, even if you are hanging there yourself [like one of the two criminals]. Derive some benefit from the very shame, purchase salvation with your death. Enter paradise with Jesus, and discover how far you have fallen."
The Lord's Passion reveals God's mercy for all humanity - for all who have sinned. His Passion shows as a Way to return to the Father. Thus, to do our part, we can show our love for God by our fidelity to the Lenten discipline. It is not easy to pray, to abstain and fast, and to practice works of charity faithfully during the whole Lenten season. But it is a discipline that is needed to be practiced every year. In whatever one has fallen short of this year, or was amiss in what is required for this Lent, can be hopefully seen as an opportunity to make amends, and to strengthen one's resolve to cease from sin: to love the Lord with a work and life that pleases Him and serves others - recalling His words "Do this as a remembrance of me".
Scripture quotes for reflection:
"Morning after morning he opens my ear that I may hear." (Isaiah 50)
"They have pierced my hands and my feet; I can count all my bones." (Psalm 22) "He emptied himself and took the form of a slave." (Philippians 2)
"Spiritualities of the Heart: Approaches to Personal Wholeness in Christian Tradition", edited by Annice Callahan, R.S.C.J.
Catholic spirituality is the way of prayer and work by which Catholics follow Christ. Most seasoned Catholics are inspired to follow the spirituality of a Saint whose life inspires them, or whose path in following Christ is a path similar to theirs. Now, every Saint follows a distinct way of praying and working in the Catholic mission or apostolate. Some saints are more contemplative and others are more active. But both are just as holy and just as close to the imitation of Christ in their particular way of following the Lord. What is important is to discern what balance of contemplative or active life one can follow Christ, and the Saint he is inspired to follow, so that the outcome of one's work and life is beneficial not only to oneself, the community where one belongs, but also for the common good.
For anyone who wants to know the Saints, and how their influential spiritualities have contributed much to the building of the Christian faith with institutes that dotted two millenia of history, the book Spiritualities of the Heart is a very good source. It spans the development of Christian spirituality from as early as the time of Irenaeus of Lyons, up to present day writer Henri Nouwen. The focus of the book is seeing the "heart" as the locus of faith in God and others.
Contains primary sources and current scholarship
The book combines primary sources (from the original writings of the 14 spiritual masters featured in the book) with current scholarship (contemporary expositions on the 14 Catholic spiritualities). This manner of presentation is a great help to understand the general history of Catholic spirituality. Though there are many contributors in the book, all have focused on the importance of the heart as a major symbol of Catholic spirituality.
Use of the book
This book is applicable for academic purposes or for personal growth - especially for those who have advanced in their understanding of the Catholic faith. It is also an excellent supplementary source for those who wish to advance in their knowledge of Christianity, its history, its great Catholic spiritual teachers, and their theological thinking.
Spiritual writers featured
The great spiritual writers featured in this book:
Irenaeus of Lyons
Augustine of Hippo
Bonaventure
Thomas Aquinas
Catherine of Siena
Martin Luther
Ignatius of Loyola
Teresa of Avila
John of the Cross
Francis de Sales and Jane de Chantal
Madeleine Sophie Barat
Teilhard de Chardin
Jean Vanier
Henri Nouwen
A very scholarly exposition
Each of the 14 contributors of the book have treated their subjects in an excellent manner. They have provided exceptional endnotes in the book for further research and study. Those who are doing any formal paper on Catholic spirituality will find this book a boon for his research.
The 14 contributors who wrote about the 14 spiritual writers mentioned above:
Mary Ann Donovan
Walter Principe
Harvey D. Egan
Wendy M. Wright
Michael Downey
Mary T. Clark
Suzanne Noffke
Margaret Brennan
Mary Quinlan
Annice Callahan [the editor of the book, is professor of spiritual theology at
Regis College in Toronto]
Elizabeth Dreyer
Jared Wicks
Keith J. Egan
Robert Faricy
Though very scholarly presented and theologically insightful, the exposition of Christian principles taught by the 14 Catholic spiritualities featured can be basically applied today. From Irenaeus in ca. 130-202 A.D. to Henri Nouwen in our own time, what can easily be digested is that one's love for God and others, can be appropriately symbolized and seen in all simplicity, in the "heart" of one's core and being where the love of God and His love for all dwells..
Solemnities, Feasts, Obligatory and Optional Memorials, and Traditional Dates of Commemoration
Stanislaus, bishop and martyr
Barsanuphius, hermit and writer
Isaac of Spoleto, hermit and abbot
Godeberta, virgin
Guthlac, hermit
Gemma Galgani, virgin [1]
Commemorated this day, April 11, are 1 bishop and martyr, 3 hermits, and 2 virgins. Foremost among the Saints commemorated today is St. Stanislaus, whose feast is celebrated as an Obligatory Memorial. According to author McBrien of the book Lives of the Saints, when the former Karol Wojtyla, archbishop of Cracow, was elected to the papacy in 1978 A.D., he thought about taking the name of Stanislaus for his papal name in honor of the Saint who was also bishop of Cracow. However, he decided to finally take the name John Paul II [3].
St. Stanislaus (ca. 1030-1079) was ordained a priest and became the bishop of Cracow in 1072 A.D. At first, he was in good terms with the king, King Boleslaus. However, the king resented Stanislaus' attacks on him for his personal behavior and in the way he treated his subjects. A conflict thus ensued between them. Stanislaus excommunicated the king and the king ordered the bishop killed. The king pursued Stanislaus who was said to have fled to a chapel from the Cracow cathedral. Together with his guards, the king entered the chapel and ordered his guards to kill Stanislaus. But the guards refused. So the king himself stepped in, struck St. Stanislaus with a sword and killed the bishop on April 11, 1709 A.D. St. Stanislaus' martyrdom is likened to the martyrdom of St. Thomas Becket and St. John Nepomucen who also were both slain at the order of their kings [3][4].
Saints in the Byzantine Calendar [April 11]
St. Antipas, Bishop-Martyr of Pergamus
Pharmuthius [2]
Venerable Pharmuthius the Anchorite of Egypt lived in the 4th century A.D. in a desert monastery. He gave food to St. John who practiced an ascetical life and lived in a well. Not much is known of Pharmuthius save for providing food to St. John, who lived a more ascetical life [5].
This blog post studies the ascetical life and the spiritual path of the mystics in the Orthodox Church and the Roman Catholic Church. The source of the former is In Search for True Wisdom, by Sergius Bolshakoff and M. Basil Pennington. The Orthodox faith sees the ascetical life, as a Christian life where the "acquired" virtues are obtained through personal effort, and accompanied by the general grace of God given to all who seek it. The "mystical life", on the other hand, is a life in which the gifts of the Holy Spirit are predominant over human efforts, and in which "infused" virtues predominate over "acquired virtues". Ascetic life is predominantly an active life; mystical life is more passive and contemplative.
An analogy
If one uses an analogy to describe the difference between the ascetical and the deep mystic life in the Christian faith, the former is like rowing a boat and sailing it. We would use the oar like we would spend efforts to obtain God's grace. On the other hand, the mystical life is like letting the sail of a boat, which is now unfurled, catch the wind so that it would sail smoothly. And this wind we could roughly equate with a divine Wind - the Holy Spirit.
Ascetical and mystical life converge in the Prayer of Jesus
In the Orthodox tradition, the practice of the Prayer of Jesus ("Lord, Jesus Christ, Son of God, have mercy on me, a sinner"), is where the ascetical and the mystic life converge. Orthodox tradition states that in beginning this Prayer of Jesus, the exercitant is called to lead a wise and abstemious life, avoiding all luxuries and all carnal pleasures (asceticism). At this stage, he guards his sight, hearing, and other senses, and limits his speech to what is needful. To enter this ascetical stage, the exercitant retires into solitude: which includes the solitude of the heart where he is secluded from the world's influence.
Orthodox monks' suggestions for asceticism
To have an idea of how the Orthodox practice asceticism, these are spiritual exercises they perform:
They master their passions by frequent vocal prayer and the praying of the psalms
They practice mental prayer - meditation
They seek lamentation - the sentiment of deep repentance of heart, and sorrow for committed sins
They pray with penance to prevent spiritual illusions
They desire to be unknown and to leave behind worldly vanity
Deep mystical life
According to spiritual masters, deep mystical life starts after praying with much effort - continually rejecting distracting thoughts and the attacks of passion. This is the time when the exercitant labors to obtain God's grace. The exercitant knows that he has entered a deep mystic state when he starts to feel the Presence of Divine Grace. His mind now becomes united with his heart. His prayer then becomes a 'Prayer of the Heart'. This prayer becomes free from distractions and is accompanied by tender, penitential tears. Sinful thoughts are purified from his mind and his spiritual life grows and develops clearly in peace.
Asceticism-mysticism in the Roman Catholic faith
In the Catholic tradition, the exercitant begins with the ascetical stage. In this stage, he practices fasting and abstinence - not only in food and drink but also in his other senses and appetites. Prayer at this stage is also laborious. The exercitant prays with a multiplicity of words, and his mental prayer is like what St. Teresa of Avila describes in her spiritual writings: "like one who is drawing with great difficulty, water from a very deep well".
Perseverance in this ascetical stage moves the exercitant gradually from an intellectual to an affective mode. His thinking decreases and his heart is moved to prayer. He becomes still and silent and his prayer becomes simpler - with the presence of God in himself and around him. At this stage, the exercitant prays without words; he is just content to gaze in loving awe and wonder at the goodness and mercy of God. This mystical prayer leads the exercitant to all simplicity - the fullness of God's life through Christ.
What all these mean for Christians today?
Asceticism and mysticism have always been part of Christian spiritual tradition. But it should not be relegated as an outdated and ancient way of living the Christian faith - reducing it to complete irrelevance to the present. Sometimes, it can be a path toward healing because of the many present distractions and disruptions in modern life that tear the healthy psyche apart. As it was practiced more often by the monks of the middle ages, it can be a way of becoming whole - in mind and soul. If asceticism and mysticism are practiced in contemporary life situations and many secular contexts of work, business, or profession, it can strengthen the focus necessary to do what is right and just in a fragmented way of work and living. Lent and Holy Week are the best times to understand this spiritual practice of asceticism and mysticism. The best context to understand these classic spiritual practices is to learn from highly specialized retreat masters - who may introduce elements of these practices in their retreat inputs.
If however, one has no access to such spiritual retreats, a simple decision to abstain or fast from meat, food, and drink is a valuable beginning. It can also mean fasting and abstaining from the many comforts of modern life: environments that are: air-conditioned; the exhilarating experience of shopping sprees; dining out; strolling in the malls; leisure tours; and situations that can lead only to the satisfaction of appetites.
Mysticism or mystical spiritual practices can mean entering into a contemplative spirit anytime, but more especially during Lent. To slow down one's work pace, put more time for prayer and reflection, more visits to the Blessed Sacrament, and read the Bible and other spiritual works. These are all spiritual means that can help us understand the Christian faith and how Christ has come to grant us the true hope we all need. This decision during the Holy Week can obtain that healthy balance needed in work, family life, and personal growth. This balance certainly leads to eliminating the desire to chase a level of success that can be illusory if not checked with the balance of a healthy spiritual life. It can put into order all matters of one's work and life.
Sources of this blog post
Our Catholic Prayer, by Therese Johnson Borchard
In Search for True Wisdom, by Sergius Bolshakoff and M. Basil Pennington
Palm Sunday, or Passion Sunday in the Philippines, always receives attention in the media. The Catholic Church in the country continues to exert a lot of influence over the people's lives because the Catholic faith is 75%-85% of all religions practiced in a nation that was once under Catholic Spanish colonial rule. Whatever the exact statistic or percentage is, what is certain and easily verifiable through the physical senses, is the Catholic faith's rootedness in the landscape of the entire archipelago.
Despite the things that happen in the politics of the country and of the Church, people continue to love the Church because of their devotions - devotions rooted in family traditions and the traditions of many provinces and islands that dot the entire Philippine archipelago. These devotions are called popular religiosity - religious traditions that have been passed on from generation to generation of Catholic families.
Since the Catholic faith strongly emphasizes the role of the family in the practice of the faith, these strong family ties contribute to the cohesiveness and the strong bonds that connect Catholics - bonds that include extended families, friends, and acquaintances of the family in the political, economic or social order. These friends and acquaintances are often considered by the people a kind of "second family" because of relationships forged through work and profession.
During Lent, but especially during Holy Week, beginning with Passion Sunday, families begin their trip back to the provinces. It is a kind of reunion with family and friends they have known since their childhood and early years. It is in these provinces where all Filipinos get to experience once more the folk religiosity or popular religiosity of the people. They are often expressed in traditional processions, Holy Thursday and Good Friday liturgies that are unique to each one's province, the "Pasyon", Easter vigil liturgical practices that involve big religious statues of the Mater Dolorosa and the Risen Christ (the popular "Salubong"), Holy Week plays and dramas, etc.
Passion Sunday and Holy Week is also the time for people to reorient their work and lives to what is foremost - values that all have been taught since the cradle. It is a time to listen to the homilies of the clergy for moral guidance and how to adopt a Christian attitude in the face of life's vicissitudes. The Christian faith of the people is one factor that contributes to the resilient nature of the Filipino spirit - which is often beset by crises in many sectors. It is amazing to witness how despite all that life has dealt the people, instead of wallowing in abject negativity, they can seek refuge in the faith and devotions of their parents and the moral guidance of the Church.
The history of the Church in the Philippines often paints a picture of a clergy involved in politics. But this is not "all" of the clergy. Many bishops have stressed the importance of spirituality and the wisdom of being non-partisan. Many educated clergy in high positions in the Church often state that as history attests, when the Church becomes partisan, it not only questions what is wrong with the status quo, (which is their moral duty to do so), but when they become party to the political bloc that wins, a spirit of corruption often enters the Church and its members. This is of course secondary to what is important: the commitment to Christ and the building of a kingdom of justice and peace in the work and the life of the country.
Solemnities, Feasts, Obligatory and Optional Memorials, and Traditional Dates of Commemoration
Mary of Cleophas, matron
Waldetrudis, widow
Hugh of Rouen, bishop
Gaucherius, abbot [1]
St. Gaucherius (1060-1140 A.D.) was born in France. He opted to live as a hermit in the forests of Limoges when he was 18, and together with a friend, Germond, they attracted many followers. These followers were inspired by the life of the two friends and built hermitages near to theirs. In time, St. Gaucherius organized all these followers into a monastery at Aureil and led them as their abbot. He also founded a convent for women. In both of these religious communities, St. Gaucherius followed the rule of St. Augustine of Hippo. Foremost among the followers of Gaucherius were: Lambert of Angoulême, Faucherus, and Stephen Muret (the founder of Grandmont monastery). St. Gaucherius died when he fell from his horse at 80 years while returning to Aureil from Limoges. He was canonized 54 years later in 1194 A.D. [2][3]
Saints in the Byzantine Calendar [April 9]
St. Eupsychius, Martyr [2]
St. Eupsychius, martyr of Caesarea in Cappadocia, died for the Christian faith in 362 A.D. for leading in the destruction of a pagan temple to the goddess Fortuna, whom the Emperor Julian the Apostate revered. He is venerated as a martyr by the Orthodox Church and his feast is commemorated every April 9 in the Byzantine Calendar [4][5].
References: Books, Websites & AI Overview Search Responses
(Edited) Sunday Reflections (from) Liturgical Years 2011 (A), 2012 (B), and 2013 (C)
5th Sunday of Lent (C), March 17, 2013
Liturgical readings
Isaiah 43:16-21
Psalm 126
Philippians 3:8-14
John 8:1-11
"But from now on, avoid this sin."
The gospel story is about a woman caught in adultery. All seasoned Catholics are familiar with this gospel narrative. But if the text in the story is examined more closely, when Jesus was challenged with this moral case of a woman caught in adultery, notice what the Lord did at first: He did not react; He simply "bent down" and started to trace on the ground with His finger. The scribes and the Pharisees persisted in their questioning. So Jesus stood up and said: "Let the man among you who has no sin be the first to cast a stone at her." Then notice what the Lord did again: He bent down a second time and wrote on the ground. Without saying anything more, His action dispersed the crowd until He was alone with the woman. The Lord then counseled the woman to avoid the sin of adultery from now on.
The Lord took upon Himself our human nature, but He was without sin. His divinity gave Him authority to teach; but He remained humble. He did not raise His voice when He was challenged. And He bent down on the ground twice, tracing at first, and then a second time writing silently with His finger. He only spoke when the scribes and the Pharisees persisted in their questioning. Because of His humility, He raised the level of the crowd's understanding of a morality higher than the Jewish Law on adultery they have always known. By His wisdom and insight into sinful human nature, He applied the Law also to the scribes and Pharisees, and included the judgment of adultery also to them. With that level of consciousness thus raised, and made inclusive to those who held power and authority in the Law, the scribes and the Pharisees realized something in themselves and how the Law should include all. This made all of them and others disperse quietly. And Jesus was left with the woman. He did not condemn the woman, but counseled her to follow a path of repentance and amendment of life.
The Lord raised the morality of His time from the Law of punishment and death, to one of justice and mercy from God for all - including those who hold power and authority. With the old morality, the sinner was not given an opportunity to reform his life and reconcile himself with God, family, work, and community. But Jesus shows all that there is such a path to reconciliation with God and neighbor: the path of humility and forgiveness that can be sourced from His Person and mission. His "bending down" twice to ransom the soul of the woman caught in adultery seems like a prefiguration that can lead us to understand His great sacrifice on the Cross - an act of God's love and mercy for all humanity who have sinned at one time or another. This mystery of God's love is one that does not only condemn, but shows a path to salvation through Christ His Son.
Solemnities, Feasts, Obligatory and Optional Memorials, and Traditional Dates of Commemoration
Guntramnus
Tutilo [1]
Hesychius of Jerusalem, priest [3]
St. Guntramnus (d. ca. 592 A.D.) was the King of Burgundy and part of Aquitaine in 561 A.D. A record of his life was according to St. Gregory of Tours. St. Guntramnus endowed churches and monasteries and was a just ruler who supported three synods and worked to improve clerical discipline. Even if in his personal life he divorced his wife and had the doctor of another's wife killed, he spent the later years of his life doing penance for his misdeeds [2].
Saints in the Byzantine Calendar [March 28]
Hilary, Monk and St. Stephen, wonderworker
St. Jonas and his brother, St. Barachisius of Bethasa, Martyrs [2]
St. Hilary or St. Hilarion, spent many years as a hermit and then was ordained to the priesthood. He was then made hegumen of Pelekete monastery near the Dardanelles in the 8th century A.D. St. Hilary had the gifts of clairvoyance and was a wonderworker. St. Stephen or St. Stephen the Confessor, was the hegumen of Triglia monastery in Constantinople, who suffered under the iconoclast Emperor Leo the Armenian. Since he did not want to obey the Emperor's iconoclastic policies and adhered to the orthodoxy of the Christian faith, he was denounced and sent to prison in 815 A.D. St. Stephen was weakened and got sick because of imprisonment and died in prison as a result of his sufferings [4].
References: Books, Websites & AI Search Results
[1] Pocket Catholic Dictionary, John A. Hardon
[2] Dictionary of Saints, John J. Delaney
[3] Lives of the Saints, Richard P. McBrien
[4] Mar. 28 Our Venerable Father Hilary the Younger & The Holy Stephen the Wonder-worker, by Byzantinela.com
Solemnities, Feasts, Obligatory and Optional Memorials, and Traditional Dates of Commemoration
John of Egypt
Rupert of Salzburg [1]
St. John of Egypt (ca. 304-394 A.D.) became a carpenter and then a hermit at the age of 25. He was under the spiritual direction of an old anchorite for the next ten years. After the death of his spiritual director, St. John visited several monasteries and then built a hermitage on a hill near Lycopolis. His hermitage was well enclosed with only one window. Soon, he drew huge crowds with his miracles, wisdom & prophecies. He also had the ability to read men's minds and look into their souls. St. John of Egypt became one of the most well-known of the desert hermits. He died in his hermitage which was discovered in 1925 A.D. [2].
Saints in the Byzantine Calendar [March 27]
Matrona of Seluna, Martyr [2]
St. Matrona of Seluna (3rd or 4th century A.D.) or Matrona of Thessalonica, was the servant of Pantilla, a Jewish woman and wife of the governor of Thessalonica. The story of her martyrdom began when Matrona refused to follow Pantilla into the synagogue. As a result, Pantilla beat Matrona so severely that caused Matrona's death a few days later.
Solemnities, Feasts, Obligatory and Optional Memorials, and Traditional Dates of Commemoration
Castulus, martyr
Felix of Trier, bishop
Macartan, bishop
Braulio, bishop
Ludger, bishop
Basil the Younger, hermit [1]
The Catholic Church commemorates 1 martyr, 4 bishops and 1 hermit on March 26. This list is not exhaustive because there are new beati and canonized persons not yet in this list, as in the other previous lists of this Blog.
Featured today is St. Castulus as he is the only martyr in the list. The intercession of martyrs are commonly known as effective and strong. This may be due to the fact that the manner of their death is most configured to the death of our Lord Jesus Christ - a martyrdom for the cause of building the Church.
St. Castulus of Rome (d. ca. 286 A.D.) was the Emperor's chamberlain who sheltered Christians in his home. Before 286 A.D., the edict of Milan was not yet decreed, and so Christians were terribly tortured and sentenced to death. Since St. Castulus worked for the Christian faith by arranging Christian services in the palace and in so doing produced many converts, he was called to answer for this evangelical work for God. A Christian apostate, named Torquatus, denounced Castulus to Fabian, the prefect of the city. St. Castulus was therefore tortured and sentenced to death by being smothered in a pit - dying to receive the eternal crown of life for his martyrdom.
Solemnities, Feasts, Obligatory and Optional Memorials, and Traditional Dates of Commemoration
Annunciation of the Lord
Dismas
Barontius
Hermenland, abbot
Alfwold, bishop
Lucy Filippini, virgin
Margaret Clitherow, martyr [1]
Today, March 25, both the Catholic Church and the Churches that follow the Byzantine Calendar, celebrate the Solemnity of the Annunciation of the Lord. In the Byzantine Calendar, there is a focus on the Blessed Mother in that mystery of the Christian faith.
The feast of the Annunciation in the Roman Calendar is given the highest liturgical rank, that of Solemnity. The biblical source of this liturgical feast is in the gospel of Luke (Lk 1:26-38), which provides an account of the angel's announcement to the Blessed Virgin that she was chosen to be the Mother of the Son of God, Jesus Christ [2].
Many spiritualities in the Catholic Church honor well the mystery of the Annunciation. One of these spiritualities from the French School is Montfortian spirituality - a spirituality based on the life, writings, and apostolic works of St. Louis-Marie Grignion de Montfort, a French priest, missionary and founder of religious congregations. In Montfortian spirituality, the Solemnity of the Annunciation is the principal feast of congregations and associations influenced by the life and teachings of St. Louis-Marie: congregations like the Missionaries of the Company of Mary, the Daughters of Wisdom, the Brothers of St. Gabriel, and associations like the Confraternity of Mary Queen of All Hearts. All these congregations and associations, as well as others not mentioned in this list, make an intention to live and to spread the marian life taught by St. Louis-Marie in order to sanctify themselves more easily and more surely.
Saints in the Byzantine Calendar [March 25]
Annunciation of our Most Holy Queen, the Mother of God and Ever-Virgin Mary [2]
Solemnities, Feasts, Obligatory and Optional Memorials, and Traditional Dates of Commemoration
Irenaeus of Sirmium, bishop and martyr
Aldemar, abbot
Catherine of Vadstena, virgin
Simon of Trent and William of Norwich [1]
Irenaeus of Sirmium (d. 304 A.D.) was a bishop in an area near Belgrade in present-day Serbia. He was brought before the governor during the reign of Emperor Diocletian because of the persecution of Christians. St. Irenaeus of Sirmium was tortured, imprisoned and then was beheaded for his refusal to sacrifice to pagan gods. His body was thrown into the river. He is commemorated today in the Catholic Church, while the Orthodox Churches on the Old Calendar commemorate him on April 6 [2][3][4].
Author's note: There is a difference between Eastern Catholic Churches and Eastern Orthodox Churches. Eastern Catholics are in communion with the Vatican but retain their liturgical, theological, and cultural traditions. Eastern Orthodox Churches are independent from the Vatican and maintain their own leadership and traditions. Usually, Saints that are commemorated in the area of Eastern Europe and the Asia Minor area have different dates of commemoration due to this generally known difference [5].
Solemnities, Feasts, Obligatory and Optional Memorials, and Traditional Dates of Commemoration
Turibius de Mongrovejo, bishop
Victorian & Companions, martyrs
Benedict the Hermit
Ethelwald the Hermit
Joseph Oriol [1]
Saints in the Byzantine Calendar [March 23]
St. Nicon, Venerable Martyr & 200 companions [2]
Author's note: As you follows this Blog in the study of the Lives of the Saints, generally called hagiography, you can notice certain stages in their lives which are common in the path to holiness.
These stages, although not applicable to all the Saints and Beati who are canonized and beatified in the Church, is common for those who began a not-so-good-start in life. I will list five stages which I have observed:
First stage: A not-so-good-beginning in life. He or she may have been worldly or wasteful of his time. Some of whom I can mention are: St. Ignatius of Loyola, St. Teresa of Avila, St. Francis of Assisi, St. Camillus de Lellis, St. Moses the Ethiopian, St. Augustine of Hippo, St. Mary of Egypt, St. John of God
Second stage: Then they begin to experience a spiritual conversion: St. Augustine of Hippo hearing the words of the Bible, St. Ignatius of Loyola convaslescing in his family's home after being hit by a cannonball, etc.
Third stage: After this initial spiritual conversion, they enter into a period of much prayer and reflection. Some enter into caves or go to the desert for more solitude. Some undertake a pilgrimage to Rome or to the Holy Land.
Fourth stage: After they have been spiritually purged of bad habits, broke off from worldly relationships, and illuminated with the grace of God, they either enter into a religious order or congregation, or they found and build a new one. St. Ignatius of Loyola founded the Jesuits. St. Teresa of Avila reformed Carmelite spirituality and founded the Discalced Carmelites.
Fifth stage: And lastly, these enlightened followers of Christ have been so united with God's will that they undertake tremendous spiritual endeavours such as apostolates and missions to many peoples in distant lands. They built churches, hospices, institutes for the sick, the elderly, or schools and universities.
This is the "classic" path to holiness which delineate the spiritual journey of many Saints through the observation of their lives as they go through five stages.
In the Catholic edition of the New Revised Standard Version, the gospel for the 3rd Sunday of Lent (C) is divided into two, with the following paragraph headings: "Repent or Perish" (Luke 13:1-5), and "The Parable of the Barren Fig Tree" (Luke 13:6-9). One gospel theme that can tie up these two paragraphs is the theme of repentance that will bear fruit for hopes of a better Christian life. In the first paragraph, Jesus teaches that unless we repent and live according to His teaching, we will perish in our sins. In the second paragraph (which contains the parable), the Lord adds the truth of God's mercy and patience. Despite the sinfulness presented in this gospel and our own sinfulness, the Lord still gives us more time (symbolized by the parable's phrase: "leave it another year") to repent and turn our lives closer towards Him.
Let us examine two versions of a statement in the parable: "Leave it another year". "Leave it one more year". There is a difference between two English versions of this statement (written originally in ancient Greek). The second one appears more emphatic, specific and accurate in meaning. Both versions describe the vinedresser's plea to the owner of the vineyard to allow him to work an additional year for the fig tree, with hopes that it will still bear fruit. Bible scholar Karris says that in the Old Testament, Israel is frequently likened to God's vineyard (cf. Isaiah 5:1-6). For many years God has sent prophets to Israel that they may reform and listen to Him. He finally sent His Son, Jesus, to intercede and mediate with God for Israel and all humanity as well. It is thus in Jesus Christ and in the sacramental life of the Church that all God's children are allowed additional time for sorrow for sin, confession, repentance, and a strong resolve to amend one's life.
Every year the Lenten season arrives and gives us more time - that "one more year" of which the parable speaks of. Every Lenten season, we are reminded why God sent His Son Jesus - to give us more time and opportunity to acknowledge our sinfulness, and be reminded that in Jesus we regain our citizenship in heaven. That is why the Church calls all to more prayer, fasting and abstinence. By such spiritual practices, one can restrain oneself better from a vicious direction: which can be gluttony, impurity, anger or impatience. Undertaking a spiritual discipline during Lent can empty oneself of excessive self-love which surely blinds anyone from seeing the needs of others. Purging one's soul from any vice or venial sin can reveal the life the soul needs from the perspective of His wisdom. And Lent 2025 is that "one more year", that "another year". It is a call not to put this year to waste. For it is also declared as a Year of Hope. The Vatican even encourages all the faithful, especially all the lay faithful, to take the opportunity to obey the requirements that will obtain for us a double plenary indulgence (which is a rare opportunity for all the faithful).
Read the spiritual practices necessary for the double plenary indulgence.
Paraphrasing the gospel of Luke 13:1-9, Read here.
Solemnities, Feasts, Obligatory and Optional Memorials, and Traditional Dates of Commemoration
Paul of Narbonne and Companions
Basil of Ancyra, martyr
Deogratias, bishop
Benvenuto of Osimo, bishop
Nicholas of Flue
Nicholas Owen, martyr [1]
Today, March 22, the Catholic Church commemorates a group of missionaries, 2 martyrs, 2 bishops, and 1 hermit.
St. Paul of Narbonne (d. ca. 290 A.D.) was with a group of missionaries (7 bishops) that were sent to Gaul from Rome to preach the gospel. He founded several churches and was closely associated with Narbonne [2]. Very little sources are extant to determine the life and work of St. Paul of Narbonne. One source says that he was martyred together with St. Denis but he survived to establish the church at Narbonne and became its first bishop. St. Paul of Narbonne may have died of natural causes [3].
Saints in the Byzantine Calendar [March 22]
St. Basil, Priest-Martyr, Presbyter of the Church in Ancyra
Venerable Isaak, Monk [2]
St. Basil of Ancyra (d. ca. 362 A.D.) should not be confused with St. Basil the Great of Caesarea, Cappadocia, in Asia Minor. Although both lived and worked in the same century, in locations in Asia Minor, and fought against Arianism, St. Basil of Ancyra was a hieromartyr and priest, while St. Basil the Great was a bishop and a doctor of the Church.
St. Basil of Ancyra fought well against Arianism. He encouraged his followers to cling firmly to the orthodox tenets of the Christian faith. Because of this St. Basil was deposed from his priestly rank by a local Arian council. However, a Council of 230 bishops in Palestine reinstated him. St. Basil of Ancyra was also under Bishop Marcellus. He defended Bishop Marcellus when the bishop was deposed by the Arians. As a result, he was tortured and then executed during the reign of Julian the Apostate [2][4].
St. Basil of Ancyra is both commemorated this day, March 22, in the calendar of the Catholic Church and in the Byzantine Calendar.
Solemnities, Feasts, Obligatory and Optional Memorials, and Traditional Dates of Commemoration
Serapion, bishop
Enda, abbot [1]
St. Serapion (d. ca. 370 A.D.) became head of the catechetical school in Alexandria. He also became a hermit in the desert where he became friends with St. Anthony of Egypt. From his place in the desert, he was called to be bishop of Thumis, Lower Egypt.
He accomplished these significant works:
he actively supported St. Athanasius in the fight against Arianism
he attended the Council of Sardis in 347 A.D.
aside from Arianism, he also fought against the Manichaeans
he wrote a treatise against Manichaeanism and also on the Psalms
he wrote the Eucholocium, a Sacramentary
St. Serapion may have died in exile because of his fight against Arianism and his support of St. Athanasius in their opposition to that heresy [2].
Saints in the Byzantine Calendar [March 21]
Jacob, Bishop and Confessor [2]
There are little sources online on St. Jacob, Bishop and Confessor. A search on Microsoft Bing for the search query "Venerable Jacob the Confessor (James the Confessor), Bishop, of the Studion" has a link which shows websites and images referring to St. Jacob the Confessor: Oca.org, Byzantinela.com, En.Wikipedia.org, Orthodoxtimes.com [3]
References: Books, Websites & AI Search Results
[1] Pocket Catholic Dictionary, John A. Hardon
[2] Dictionary of Saints, John J. Delaney
[3] Search results for search query "Venerable Jacob the Confessor...", Microsoft Bing.com, March 21, 2025
Solemnities, Feasts, Obligatory and Optional Memorials, and Traditional Dates of Commemoration
Photina and Companions, martyrs
Martin of Braga, bishop
Cuthbert, bishop
Herbert, priest
Wulfram, bishop
The Martyrs of Mar Saba [1]
Today the Catholic Church commemorates 2 groups of martyrs, 3 bishops, and 1 priest.
There are two Saints mentioned in this roster that lived in the same era and also worked together: St. Cuthbert and St. Herbert. Venerable Bede, a well-known writer and doctor of the Church, wrote that St. Cuthbert was a Briton (other sources say he may have been a Scot or even Irish).
St. Cuthbert (d. ca. 687 A.D.) became a monk at Melrose Abbey. He did missionary work and was transferred to become prior of Lindisfarne. Before he was made bishop of the see in Lindisfarne, he received permission to live as a hermit in an island near Bamborough.
Living as a hermit on an island may have been the time when he also worked with St. Herbert (d. ca. 687). Herbert, who became Cuthbert's disciple, was a priest and lived on an island in Lake Derwentwater, England. This island was thereafter named St. Herbert's Island in his honor.
In about the year 685 A.D., St. Cuthbert was busy in administering the see of Lindisfarne and cared for the sick that decimated the population of his diocese. He did this in the last two years of his life before his death in ca. 687 A.D. St. Cuthbert was known for working numerous miracles of healing and for having the gift of prophecy [2].
More on the lives of the Saints commemorated on March 20
Sources and articles from noted theologians and writers
Listed in this blog post are sources and articles from noted contemporary theologians and spiritual writers. Their writings are good material for understanding the theology of Vatican II and its development in modern Catholic thought.
This first list of articles are all ecclesiological in nature. Ecclesiology is a special branch in theology that examines and studies the theology of the Church - her nature and her mission. Although some writers' points may be critical of the Church in her classic understanding of the faith, it would be good to understand the modern theologians' points of view and know that Vatican II was convened in a time of great changes in the world. The backdrop for Vatican II was the 60s - a time for many modern principles and new philosophies that initiated a new consciousness among the peoples of the world. This new consciousness also influenced these writers and theologians who wanted to reform the Church according to modern structures that can provide more room for dialogue - especially in the administration and governance of the Church's present system.
"The Church I Want" by Bernard Haring
"Which Way for the Church" by Leonardo Boff
"The Church of the New Testament" by Richard McBrien
"Forgotten Truths of Vatican II" by Jack Mahoney
"A Half Century of Ecclesiology" by Avery Dulles
"The Self-Understanding of the Church after Vatican II" by Robrecht Michiels
"Taking Up a Global Church Agenda" by Rembert Weakland
"The Hidden Motives of Pastoral Action" by Juan Luis Segundo
"The Church of the Poor in the Decade of the 90s" by Pablo Richard
"Modernity and Its Challenges to Inculturation" by Marcello de Carvalho Azevedo
"The Hermeneutic Circle" by J. Segundo
"God Bursts Forth in the Experience of Life" by Frei Betto Libanio
"The Experience of God" by Dermot Lane
"Introduction to the Bible" by Dianne Bergant
"What is Contextual Theology" by Robert McAfee Brown
"Fundamentalism" by Eugene LaVerdiere
Other articles also of a theological nature - ranging from moral theology, ministry, Christology and Scripture are in this second list.
"Who was Jesus?" by Richard N. Osting
"Calling for a 'Consistent Ethic of Life'" by Cardinal Joseph Bernardin
"The height and breadth and depth of human salvation" by Schileebeckx
"The Theological Foundation of the Role of the Laity" by Hontiveros
"Experience of God and Image of God" by Karl Rahner
"Biblical Hermeneutics" by Duncan S. Ferguson
"New Testament Exegesis" by Gordon Fee
"Disciple and Discipleship" by Ernest Best
"Following Jesus: Discipleship in Mark" by Ernest Best
"Instruction on the Historical Truth of the Gospels" by the Pontifical Biblical Commission
"Towards a Fundamental Theological Interpretation of Vatican II" by Karl Rahner
All the articles in this page takes into context the division of theology and spirituality as two distinct disciplines. In the past they were integrated, but they evolved in history into separate fields of study - with each one having its own field of understanding. This is one reason why articles on spirituality are written in the context of devotion to Christ and His Church, while the articles on theology explores new truths that often enters a direction that make it criticize the Church and her present system of administration. The safest and surest direction in understanding the Catholic faith is certainly in the Classics. But to understand peoples' attitudes and outlook now, is to be objective and take into account how the Church evolved in its understanding of Christ and His gospel through the centuries.
This third list are articles on spirituality.
"Spirituality" from the New Dictionary of Theology
"Mysticism" from the New Dictionary of Theology
"Life Flows from the Eucharist" by Pope John Paul II
"Praying in Two Directions: A Christian Method of Prayerful Decision-making by Jan Bots
"Understanding Consolation and Desolation" by Mary C. Coelho
"Discernment of Spirits in Ignatius of Loyola and Teresa of Avila" by William K. Delaney
"Creation and History" by Pedro Trigo
Where to search for these articles:
The majority of these articles are taken from periodicals, theological journals, and other publications that are popularly circulated and distributed mainly in libraries. They are sourced from: The Tablet, Catholicism, Theological Studies, Louvain Studies, National Catholic Reporter, Time Magazine, The New Dictionary of Theology, Review for Religious, and many others. They can also be searched online.
The Classics are true for all time. And they can just be applied in the present time for private devotions and work. Vatican II is more time-bound with a focus on "the signs of the times" in the 60s-70s: to be a Church addressing the needs of the modern world. That is why Vatican II is also applicable; it is applicable for all present apostolates in the Church, especially the lay apostolate. But which way the Church is headed for the future, whether in a conservative, or a more liberal direction, the Classics will always be a steady anchor to keep the Church from being lost in the sea of disbelief, doubt, uncertainty or sinfulness. And if Vatican II theology will not be as relevant in the near future as it was since the 60s-70s up to the present, due to its time-bound theology and spirituality, it can still be referred to again in the future. Vatican II is part of the Church's priceless treasure in her history of documents, and her great writers and theologians. It can be integrated and reintegrated into whatever the direction the Church will take through the lead of the Holy Spirit.
