Catholic Caucus: Daily Mass Readings, 02-01-14

February 1, 2014

Saturday of the Third Week in Ordinary Time

The LORD sent Nathan to David, and when he came to him,
Nathan said: “Judge this case for me!
In a certain town there were two men, one rich, the other poor.
The rich man had flocks and herds in great numbers.
But the poor man had nothing at all
except one little ewe lamb that he had bought.
He nourished her, and she grew up with him and his children.
She shared the little food he had
and drank from his cup and slept in his bosom.
She was like a daughter to him.
Now, the rich man received a visitor,
but he would not take from his own flocks and herds
to prepare a meal for the wayfarer who had come to him.
Instead he took the poor man’s ewe lamb
and made a meal of it for his visitor.”
David grew very angry with that man and said to him:
“As the LORD lives, the man who has done this merits death!
He shall restore the ewe lamb fourfold
because he has done this and has had no pity.”

Then Nathan said to David: “You are the man!
Thus says the LORD God of Israel:
‘The sword shall never depart from your house,
because you have despised me
and have taken the wife of Uriah to be your wife.’
Thus says the LORD:
‘I will bring evil upon you out of your own house.
I will take your wives while you live to see it,
and will give them to your neighbor.
He shall lie with your wives in broad daylight.
You have done this deed in secret,
but I will bring it about in the presence of all Israel,
and with the sun looking down.’”

Then David said to Nathan, “I have sinned against the LORD.”
Nathan answered David: “The LORD on his part has forgiven your sin:
you shall not die.
But since you have utterly spurned the LORD by this deed,
the child born to you must surely die.”
Then Nathan returned to his house.

The LORD struck the child that the wife of Uriah had borne to David,
and it became desperately ill.
David besought God for the child.
He kept a fast, retiring for the night
to lie on the ground clothed in sackcloth.
The elders of his house stood beside him
urging him to rise from the ground; but he would not,
nor would he take food with them.

Responsorial Psalm Ps 51:12-13, 14-15, 16-17

R. (12a) Create a clean heart in me, O God.
A clean heart create for me, O God,
and a steadfast spirit renew within me.
Cast me not out from your presence,
and your Holy Spirit take not from me.
R. Create a clean heart in me, O God.
Give me back the joy of your salvation,
and a willing spirit sustain in me.
I will teach transgressors your ways,
and sinners shall return to you.
R. Create a clean heart in me, O God.
Free me from blood guilt, O God, my saving God;
then my tongue shall revel in your justice.
O Lord, open my lips,
and my mouth shall proclaim your praise.
R. Create a clean heart in me, O God.

Gospel Mk 4:35-41

On that day, as evening drew on, Jesus said to his disciples:
“Let us cross to the other side.”
Leaving the crowd, they took Jesus with them in the boat just as he was.
And other boats were with him.
A violent squall came up and waves were breaking over the boat,
so that it was already filling up.
Jesus was in the stern, asleep on a cushion.
They woke him and said to him,
“Teacher, do you not care that we are perishing?”
He woke up,
rebuked the wind,
and said to the sea, “Quiet! Be still!”
The wind ceased and there was great calm.
Then he asked them, “Why are you terrified?
Do you not yet have faith?”
They were filled with great awe and said to one another,
“Who then is this whom even wind and sea obey?”

Part 1: The Profession of Faith (26 - 1065)

Section 2: The Profession of the Christian Faith (185 - 1065)

Chapter 1: I Believe in God the Father (198 - 421)

Article 1: "I believe in God the Father almighty, Creator of heaven and earth" (199 - 421)

Paragraph 7: The Fall (385 - 421)

IV. "YOU DID NOT ABANDON HIM TO THE POWER OF DEATH" ⇡

1609
2568
55
675
705
(all)

410

After his fall, man was not abandoned by God. On the contrary, God calls him and in a mysterious way heralds the coming victory over evil and his restoration from his fall.³⁰⁴ This passage in Genesis is called the Protoevangelium ("first gospel"): the first announcement of the Messiah and Redeemer, of a battle between the serpent and the Woman, and of the final victory of a descendant of hers.

304.

Cf. Gen 3:9,15.

359
491
615
(all)

411

The Christian tradition sees in this passage an announcement of the "New Adam" who, because he "became obedient unto death, even death on a cross", makes amends superabundantly for the disobedience, of Adam.³⁰⁵ Furthermore many Fathers and Doctors of the Church have seen the woman announced in the Protoevangelium as Mary, the mother of Christ, the "new Eve". Mary benefited first of all and uniquely from Christ's victory over sin: she was preserved from all stain of original sin and by a special grace of God committed no sin of any kind during her whole earthly life.³⁰⁶

305.

Cf. 1 Cor 15:21-22,45; Phil 2:8; Rom 5:19-20.

306.

Cf. Pius IX, Ineffabilis Deus: DS 2803; Council of Trent: DS 1573.

1994
272
310
395
(all)

412

But why did God not prevent the first man from sinning? St. Leo the Great responds, "Christ's inexpressible grace gave us blessings better than those the demon's envy had taken away."³⁰⁷ And St. Thomas Aquinas wrote, "There is nothing to prevent human nature's being raised up to something greater, even after sin; God permits evil in order to draw forth some greater good. Thus St. Paul says, 'Where sin increased, grace abounded all the more'; and the Exsultet sings, 'O happy fault,... which gained for us so great a Redeemer!'"³⁰⁸

307.

St. Leo the Great, Sermo 73,4: PL 54,396.

308.

St. Thomas Aquinas, STh III,1,3, ad 3; cf. Rom 5:20.

IN BRIEF ⇡

413

"God did not make death, and he does not delight in the death of the living... It was through the devil's envy that death entered the world" (Wis 1:13; 2:24).

414

Satan or the devil and the other demons are fallen angels who have freely refused to serve God and his plan. Their choice against God is definitive. They try to associate man in their revolt against God.

415

"Although set by God in a state of rectitude man, enticed by the evil one, abused his freedom at the very start of history. He lifted himself up against God, and sought to attain his goal apart from him" (GS 13 § 1).

416

By his sin Adam, as the first man, lost the original holiness and justice he had received from God, not only for himself but for all human beings.

417

Adam and Eve transmitted to their descendants human nature wounded by their own first sin and hence deprived of original holiness and justice; this deprivation is called "original sin".

418

As a result of original sin, human nature is weakened in its powers, subject to ignorance, suffering and the domination of death, and inclined to sin (this inclination is called "concupiscence").

419

"We therefore hold, with the Council of Trent, that original sin is transmitted with human nature, "by propagation, not by imitation" and that it is... 'proper to each'" (Paul VI, CPG § 16).

420

The victory that Christ won over sin has given us greater blessings than those which sin had taken from us: "where sin increased, grace abounded all the more" (Rom 5:20).

421

Christians believe that "the world has been established and kept in being by the Creator's love; has fallen into slavery to sin but has been set free by Christ, crucified and risen to break the power of the evil one..." (GS 2 § 2).

Mark
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Mark 4
35.	And he saith to them that day, when evening was come: Let us pass over to the other side.	Et ait illis in illa die, cum sero esset factum : Transeamus contra.	και λεγει αυτοις εν εκεινη τη ημερα οψιας γενομενης διελθωμεν εις το περαν
36.	And sending away the multitude, they take him even as he was in the ship: and there were other ships with him.	Et dimittentes turbam, assumunt eum ita ut erat in navi : et aliæ naves erant cum illo.	και αφεντες τον οχλον παραλαμβανουσιν αυτον ως ην εν τω πλοιω και αλλα δε πλοιαρια ην μετ αυτου
37.	And there arose a great storm of wind, and the waves beat into the ship, so that the ship was filled.	Et facta est procella magna venti, et fluctus mittebat in navim, ita ut impleretur navis.	και γινεται λαιλαψ ανεμου μεγαλη τα δε κυματα επεβαλλεν εις το πλοιον ωστε αυτο ηδη γεμιζεσθαι
38.	And he was in the hinder part of the ship, sleeping upon a pillow; and they awake him, and say to him: Master, doth it not concern thee that we perish?	Et erat ipse in puppi super cervical dormiens : et excitant eum, et dicunt illi : Magister, non ad te pertinet, quia perimus ?	και ην αυτος επι τη πρυμνη επι το προσκεφαλαιον καθευδων και διεγειρουσιν αυτον και λεγουσιν αυτω διδασκαλε ου μελει σοι οτι απολλυμεθα
39.	And rising up, he rebuked the wind, and said to the sea: Peace, be still. And the wind ceased: and there was made a great calm.	Et exsurgens comminatus est vento, et dixit mari : Tace, obmutesce. Et cessavit ventus : et facta est tranquillitas magna.	και διεγερθεις επετιμησεν τω ανεμω και ειπεν τη θαλασση σιωπα πεφιμωσο και εκοπασεν ο ανεμος και εγενετο γαληνη μεγαλη
40.	And he said to them: Why are you fearful? have you not faith yet? And they feared exceedingly: and they said one to another: Who is this (thinkest thou) that both wind and sea obey him?	Et ait illis : Quid timidi estis ? necdum habetis fidem ? et timuerunt timore magno, et dicebant ad alterutrum : Quis, putas, est iste, quia et ventus et mare obediunt ei ?	και ειπεν αυτοις τι δειλοι εστε ουτως πως ουκ εχετε πιστιν και εφοβηθησαν φοβον μεγαν και ελεγον προς αλληλους τις αρα ουτος εστιν οτι και ο ανεμος και η θαλασσα υπακουουσιν αυτω

35. And the same day, when the even was come, he said to them, Let us pass over to the other side.
36. And when they had sent away the multitude, they took him even as he was in the ship. And there were also with him other little ships.
37. And there arose a great storm of wind, and the waves beat into the ship, so that it was now full.
38. And he was in the hinder part of the ship, asleep on a pillow: and they awake him, and say to him, Master, care you not that we perish?
39. And he arose, and rebuked the wind, and said to the sea, Peace, be still. And the wind ceased, and there was a great calm.
40. And he said to them, Why are you so fearful? how is it that you have no faith?
41. And they feared exceedingly, and said one to another, What manner of man is this, that even the wind and the sea obey him?

PSEUDO-JEROME; After His teaching, they come from that place to the sea, and are tossed by the waves. Wherefore it is said, And the same day, when the even was come, &c.

REMIG. For the Lord is said to have had three places of refuge, namely, the ship, the mountain, and the desert. As often as He was pressed upon by the multitude, he used to fly to one of these. When therefore the Lord saw many crowds about Him, as man, He wished to avoid their importunity, and ordered His disciples to go over to the other side. There follows: And sending away the multitudes, they took him, &c.

CHRYS. The Lord took the disciples indeed, that they might be spectators of the miracle which was coining, but He took them alone, that no others might see that they were of such little faith. Wherefore, to show that others went across separately, it is said, And there were also with him other ships. best again the disciples might be proud of being alone taken, He permits them to be in danger; and besides this, in order that they might learn to bear temptations manfully.

Wherefore it goes on, And there arose a great storm of wind; and that He might impress upon them a greater sense of the miracle which was to be done, He gives time for their fear, by sleeping.

Wherefore there follows, And he was himself in the hinder part of the ship, &c. For if He had been awake, they would either not have feared, nor have asked Him to save them when the storm arose, or they would not have thought that He could do any such things.

THEOPHYL. Therefore He allowed them to fall into the fear of danger, that they might experience His power in themselves, who saw others benefited by Him. But He was sleeping upon the pillow of the ship, that is, on a wooden one.

CHRYS. Showing His humility, and thus teaching us many lessons of wisdom. But not yet did the disciples who remained about Him know His glory; they thought indeed that if He arose He could command the winds, but could by no means do so reposing or asleep. And therefore there follows, And they awake him, and say to him, Master, care you not that we perish?

THEOPHYL. But He arising, rebukes first the wind, which was raising the tempest of the sea, and causing the waves to swell, and this is expressed in what follows, And he arose, and rebuked the wind; then He commands the sea; wherefore it goes on, And he said to the sea, Peace, be still.

GLOSS. For from the troubling of the sea there arises a certain sound, which appears to be its voice threatening danger, and therefore, by a sort of metaphor, He fitly commands tranquillity by a word signifying silence: just as in the restraining of the winds, which trouble the sea with their violence, He uses a rebuke. For men who are in power are accustomed to curb those, who rudely disturb the peace of mankind, by threatening to punish them; by this, therefore, we are given to understand, that, as a king can repress violent men by threats, and by his edicts soothe the murmurs of his people, so Christ, the king of all creatures, by His threats restrained the violence of the winds, and compelled the sea to be silent. And immediately the effect followed, for it continues, And the wind ceased, which He had threatened, and there arose a great calm, that is, in the sea, to which He had commanded silence.

THEOPHYL. He rebuked His disciples, for not having faith; for it goes on, And he said to them, Why are you so fearful? How is it that you have not faith? For if they had had faith, they would have believed that even when sleeping, The could preserve them safe.

There follows, And they feared with a great fear, and said one to another, &c. For they were in doubt about Him, for since He stilled the sea, not with a rod like Moses, nor with prayers as Elisha at the Jordan, nor with the ark as Joshua, the son of Nun, on this account they thought Him truly God, but since He was asleep they thought Him a man.

PSEUDO-JEROME; Mystically, however, the hinder part of the ship is the beginning of the Church, in which the Lord sleeps in the body only for He never sleeps who keeps Israel for the ship with its skins of dead animals keeps in the living, and keeps out the waves, and is bound together by wood, that is, by the cross and the death of the Lord the Church is saved. The pillow is the body of the Lord, on which His Divinity, which is as His head, has come down. But the wind and the sea are devils and persecutors, to whom He says Peace, when he restrains the edicts of impious kings, as He will. The great calm is the peace of the Church after oppression, or a contemplative after an active life.

BEDE; Or else the ship into which He embarked, is taken to mean the tree of His passion, by which the faithful attain to the security of the safe shore. The other ships which are said to have been with the Lord, signify those who are imbued with faith in the cross of Christ, and are not beaten about by the whirlwind of tribulation, or who after the storms of temptation, are enjoying the security of peace. And whilst His disciples are sailing on, Christ is asleep because the time of our Lord's Passion came on His faithful ones, when they were mediating on the rest of His future reign. Wherefore it is related, that it took place late, that not only the sleep of our Lord, but the hour itself of departing light, might signify the setting of the true Sun. Again, when He ascended the cross, of which the stern of the ship was a type, His blaspheming persecutors rose like the waves against Him, driven on by the storms of the devils, by which, however, His own patience is not disturbed, but His foolish disciples are struck with amazement. The disciples awake the Lord, because they sought, with most earnest wishes, the resurrection of Him whom they had seen die. Rising up, He threatened the wind, because when He had triumphed in His resurrection, He prostrated the pride of the devil. He ordered the sea to be still, that is, in rising again, He cast down the rage of the Jews. The disciples are blamed, because after His resurrection, He chid them for their unbelief. And we also when being marked with the sign of the Lord's cross, we determine to quit the world, embark in the ship with Christ; we attempt to cross the sea; but, He goes to sleep, as we are sailing amidst the roaring of the waters, when amidst the strivings of our virtues, or amidst the attacks of evil spirits, of wicked men, or of our own thoughts, the flame of our love grows cold. Amongst storms of this sort, let us diligently strive to awake Him; He will soon restrain the tempest, pour down peace upon us, give us the harbor of salvation.

Catena Aurea Mark 4

Catholic Culture

Daily Readings for:February 01, 2014
(Readings on USCCB website)

Collect: Almighty ever-living God, direct our actions according to your good pleasure, that in the name of your beloved Son we may abound in good works. Through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, one God, for ever and ever.

RECIPES

o Barinbreac

o Barm Brack

o Boxty Pancakes

o Irish Potato Pancakes

o Irish Scones

o Irish Tea Barmbrack

o Parsley Jelly

o Potato Dish

o Potato Pancakes

o Steak and Oyster Pie

ACTIVITIES

o Irish Hospitality

o St. Brigid of Ireland

PRAYERS

o Litany of Saint Brigid of Kildare

o Novena for Purification

LIBRARY

o Benedict XVI Pastoral Letter to the Catholics of Ireland | Pope Benedict XVI

o Our Lady in Old Irish Folklore and Hymns | James F. Cassidy

o St. Brigit: The Mary of the Gail | Hugh de Blacam

· Ordinary Time: February 1st

· Saturday of the Third Week of Ordinary Time; Feast of St. Brigid, Virgin (Ireland) (NZ, Opt. Mem.)

Old Calendar: St. Ignatius, bishop and martyr;

Surnamed "the Mary of the Gael," St. Brigid was born at Faughart, near Dundalk. She took the veil in her youth and eventually founded the nunnery of Kildare, the first to be erected on Irish soil, thus becoming the spiritual mother of all Irish nuns. Around her name there have been formed hundreds of legends, which could be fittingly described as "the Little Flowers of St. Brigid," the keynote being mercy and pity for the poor.

According to the 1962 Missal of Bl. John XXIII the Extraordinary Form of the Roman Rite, today is also the feast of St. Ignatius. His feast in the Ordinary Form of the Roman Rite is celebrated on October 17.

St. Brigid

Bridget (Brigid, Bride, Bridey) of Kildare was born around 450 into a Druid family, being the daughter of Dubhthach, court poet to King Loeghaire. At an early age, Brigid decided to become a Christian, and she eventually took vows as a nun. Together with a group of other women, she established a nunnery at Kildare. She was later joined by a community of monks led by Conlaed. Kildare had formerly been a pagan shrine where a sacred fire was kept perpetually burning. Rather than stamping out this pagan flame, Brigid and her nuns kept it burning as a Christian symbol. (This was in keeping with the general process whereby Druidism in Ireland gave way to Christianity with very little opposition, the Druids for the most part saying that their own beliefs were a partial and tentative insight into the nature of God, and that they recognized in Christianity what they had been looking for.) As an abbess, Brigid participated in several Irish councils, and her influence on the policies of the Church in Ireland was considerable.

Many stories of her younger days deal with her generosity toward the needy.

Patron: Babies; blacksmiths; boatmen; cattle; chicken farmers; children whose parents are not married; dairymaids; dairy workers; fugitives; infants; Ireland; Leinster; mariners; midwives; milk maids; newborn babies; nuns; poets; poultry farmers; poultry raisers; printing presses; sailors; scholars; travelers; watermen.

Symbols: Abbess; usually holding a lamp or candle; often with a cow nearby.

Things to Do:

Read Amy Steedman's biography of Saint Brigid of Ireland to gain a greater appreciation and devotion for this holy woman, who had a great tenderness for mothers and their children.
Read Saint Brigit: The Mary of the Gael (Catholic Culture Library) or go to this fascinating page St. Brigit - The Giveaway where you will find some folklore and recipes.
Saint Brigid always recognized Christ in the sick and the poor. Visit Christ in a nursing home or hospital today, and pray for the grace of clear vision, even when you encounter Him in a distressing disguise.
Meditate on today's beautiful reading, in 1 Corinthians 12:31-13:13. Is this the kind of love you share with your family? Pray to Saint Brigid for the grace to be patient, kind, and gentle with those entrusted to your care.
For more recipes and for a craft go to Brigid's Day Foods and How to Make a Traditional St. Brigid's Cross.

The Word Among Us

Meditation: Mark 4:35-41

Common of the Blessed Virgin Mary

Teacher, do you not care that we are perishing? (Mark 4:38)

In the familiar story “Footprints in the Sand,” a writer dreams about walking along the beach with the Lord, making two sets of footprints that merge into one during life’s most trying times. “Why, when I need you most,” the author asks God, “have you not been there for me?” God answers, “The times when you have seen only one set of footprints is when I carried you.”

The popularity of this story points not only to our need for the Lord but also to how hard it is to believe that he really is with us at all times. In today’s Gospel, the disciples pose a similar question to Jesus: Where were you when we needed you? Didn’t you care enough to wake up? It must have wounded Jesus’ heart to have been rebuked as an uncaring master when all he was doing was waiting for them to call out to him. It’s just like the way he patiently waits for us to recognize our limitations and invite him to act.

Like the disciples, perhaps you also feel that you have been kept waiting too long for an answer to prayer. If you’re interceding for people, you wonder why you see little or no progress. Why isn’t Jesus “zapping” them with his power so that they will believe? It may seem like Jesus is asleep at the helm, deaf to your cries. You may even want to rebuke him for taking so long!

Try this instead. Imagine Jesus standing beside the “boats” of the people you’re praying for. Picture them as their hearts soften. See their eyes opening wide as they spy Jesus through the wind and rain of their storms. Keep on praying, confident that Jesus never passes by anyone in a storm. He has his own timing, wisdom, and plans.

“Jesus, you know who is on my heart when I cry out to you. Help me to be persistent yet patient as you work in their lives.”

2 Samuel 12:1-7, 10-17, Psalm 51:12-17

Vultus Christi

Brigid’s Bright Burning Chastity

Saturday, 01 February 2014 10:06

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Saint Brigid of Kildare, window by Chicago artist Plamen Petrov

The Mary of the Gael

Today is the feast of Saint Brigid, the Mary of the Gael, born just north of Silverstream in Faughart, County Louth. Saint Brigid is co–patroness of Éire together with Saint Patrick and Saint Columba. My own paternal grandmother’s surname Gilbride (Mac GiollaBhrighde) means, in fact, servant or devotee of Saint Brigid.

There are any number of lives of Saint Brigid, such as this one, available to readers. The liturgy of Saint Brigid’s feast, drawn for the most part from the Common of Virgins, is very restrained, not indulging in fanciful details, nor embroidering upon legends. It is the Collect of Saint Brigid that merits special attention today; one who prays it with the Church will, in one way or another, experience her glorious intercession.

O God, Who givest us joy by the power of the intercession of Blessed Brigid the Virgin, graciously grant that we may be assisted by her merits by the example of whose chastity we are enlightened. Through our Lord Jesus Christ thy Son, who liveth and reigneth with Thee, in the unity of the Holy Ghost, one God, forever and ever. Amen.

What does this Collect say? First of all, it says that our God, the Father of Our Lord Jesus Christ (Ephesians 1:3), the Father of Lights (James 1:17) from whom descends every good and perfect gift, gives us joy by the intercession of Saint Brigid. Ours is a joy–giving God. How often do Christians forget that God irradiates joy in souls and in the Church! Blessed Abbot Marmion says it often: “Joy is the infallible sign of the presence of God.” Gloomy Christians bear witness not to the Gospel, but to the insidious machinations of “the father of lies” (John 8:44) who wants nothing more than to pull souls into everlasting unhappiness where there is naught but “wailing and gnashing of teeth” (Matthew 13:42).

Brigid, Blameless in the Sight of God

Blessed be that God, that Father of our Lord Jesus Christ, who has blessed us, in Christ, with every spiritual blessing, higher than heaven itself. He has chosen us out, in Christ, before the foundation of the world, to be saints, to be blameless in his sight, for love of him. (Ephesians 1:3)

One can easily apply this text of the Apostle to Saint Brigid herself:

Blessed be that God, that Father of our Lord Jesus Christ, who has blessed Brigid, in Christ, with every spiritual blessing, higher than heaven itself. He chose her out, in Christ, before the foundation of the world, to be a saint, to be blameless in his sight, for love of him.

A Woman of the Sacred Veil

Saint Brigid received one of God’s most precious and luminous gifts: the grace of consecrated virginity, marked by the reception of the sacred veil, the ancient and ever–eloquent sign of the woman made over entirely to God.

Whatever gifts are worth having, whatever endowments are perfect of their kind, these come to us from above; they are sent down by the Father of all that gives light, with whom there can be no change, no swerving from his course; and it was his will to give us birth, through his true word, meaning us to be the first-fruits, as it were, of all his creation. (James 1:17–18)

The Brightness of Chastity

The Collect further says that the example of Saint Brigid’s chastity is illuminating. Chastity is a bright virtue. Chastity is possessed of a certain gentle radiance. Chastity is a light amidst the shadows and darkness of this valley of tears. Those who practice chastity spread light abroad wherever they go. Our Lord Himself, in speaking of His virgin cousin, Saint John the Baptist, says: Ille erat lucerna ardens et lucens, “He was a lamp shining and burning” (cf John 5:35).

The Glow of the Chaste

One understands why Saint Benedict says only one thing concerning chastity in the Holy Rule, and this in Chapter IV, On the Instruments of Good Works: Castitatem amare, To love chastity. One who loves chastity loves the light. One who loves chastity feels no compulsion to live under cover of darkness. One who loves chastity will glow with an inner radiance. This is why the world so hates chastity and mocks those who love it: the radiance of chastity unmasks the deceit and emptiness of illicit sexual pleasure.

Unchastity’s Nasty Daughters

Saint Thomas Aquinas teaches that unchastity brings about a darkening of the mind: this in turn subjects one’s life to a reign of chaos. Saint Thomas recognizes eight effects (or daughters) of unchastity: 1) blindness of mind; 2) rashness; 3) thoughtlessness; 4) inconstancy; 5) inordinate self–love; 6) hatred of God; 7) excessive love of this world; and 8) despair.

Chastity’s Lovely Offspring

What then are the fruits of chastity? They too are eight in number: 1) spiritual clearsightedness; 2) prudence; 3) reflectiveness; 4) constancy; 5) self–sacrificing love; 6) affection for God; 7) detachment from this passing world; and 8) hope.

One sees, then, why the Collect for the feast of Saint Brigid speaks of the illuminating radiance of her chastity. The world is, if anything, more in need today of the illuminating radiance of chastity than in ages past, as a new paganism spreads abroads its darkness, gloom, and despair. May it please God to grant us joy in that same light.

Regnum Christi

On the Way There

| SPIRITUAL LIFE | SPIRITUALITY

Saturday of the Third Week in Ordinary Time

Mark 4:35-41

On that day, as evening drew on, he said to them, "Let us cross to the other side." Leaving the crowd, they took him with them in the boat just as he was. And other boats were with him. A violent squall came up and waves were breaking over the boat, so that it was already filling up. Jesus was in the stern, asleep on a cushion. They woke him and said to him, "Teacher, do you not care that we are perishing?" He woke up, rebuked the wind, and said to the sea, "Quiet! Be still!" The wind ceased and there was great calm. Then he asked them, "Why are you terrified? Do you not yet have faith?" They were filled with great awe and said to one another, "Who then is this whom even wind and sea obey?"

Introductory Prayer:Lord, I believe that you are in my boat. I want a stronger faith in you. I trust that you will lead me, sinful though I am, to your good harbor. I love you for always accompanying me in this life.

Petition:Lord, help me to grow in faith.

1. Crossing to the Other Side: We know that we will not remain on earth forever. There is another shore that is our home. Christ has come to remind us of this and show us how to get to that place. Do I take Christ into my boat and let him indicate what I must do in my life? Or do I hold myself back, not accepting the adventure of putting out into the deep with Christ? What is it that holds me back?

2. Teacher, We Are Perishing! Christ allows our boat to be tossed by difficulties that sometimes seem insurmountable. Having him in our boat is not a guarantee that things will go smoothly. We need to discover that he is working in the midst of difficulties. We need to ask what he is teaching us. If in the midst of trials we are drawing closer to him, there can be a real grace working. Yet many times we find that we let our confidence in him slip when things get rough. We have not yet learned that “all things work together for good for those who love God” (Romans 8:28).

3. The Lord of the Wind and the Sea: We need to keep in mind that Christ has the ultimate victory. He allows difficulties so that we can grow in abandoning ourselves to him. When life hurts and it makes no sense, we need to deepen our faith in the One who has conquered sin and death. He will write the final chapter in our life. He will bring us to the safe harbor. We can bolster our faith in him today by keeping our eyes on his promises and his presence. We can renew our confidence that he will not let our prayers go unanswered but will respond in his time with a power and efficacy beyond what we expect. In continuing to sail this boat in the midst of the storm, we are giving him the total control over our destiny. We can be in no safer hands.

Conversation with Christ: Lord, I know that when you allow difficulties in my life you are trying to strengthen my faith and make me see that I need to turn to you. Help me take advantage of these difficulties so I might abandon myself more totally to you. I want to learn to trust you as the Lord of my life. Bring me to safe harbor.

Resolution:I will analyze one of the greater difficulties in my life and see where I need to apply greater trust in God.

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One Bread, One Body

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All Issues > Volume 30, Issue 2

<< Saturday, February 1, 2014 >>

2 Samuel 12:1-7, 10-17
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Psalm 51:12-17

Mark 4:35-41
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CONFIDENT-IAL

Jesus "said to them, 'Why are you so terrified? Why are you lacking in faith?' " —Mark 4:40

Do you have confidence in the Lord? (see Mt 9:28) Can you proclaim: "This great confidence in God is ours, through Christ" (2 Cor 3:4) and "Our hope being such, we act with full confidence" (2 Cor 3:12)? We are tempted to think that Jesus is sleeping and doesn't care if we're about to drown (see Mk 4:38). However, Jesus is in control. He is Lord. Therefore, "let us draw near" to Him "in utter sincerity and absolute confidence" (Heb 10:22).

Life is "a great contest of suffering" (Heb 10:32), a battle centering on our faith and confidence in the Lord. The Lord wants to increase and deepen our confidence in Him (see Lk 17:5). The evil one pressures us into surrendering our confidence in the Lord (see Heb 10:35). However, "we are not among those who draw back and perish, but among those who have faith and live" (Heb 10:39).

The Lord calls us to cry out to Him in the battles and storms of life. As we come to know Him, we should no longer cry out in doubt and confusion but in great, full, unyielding, absolute confidence. We know that our Redeemer lives (Jb 19:25, RSV-CE). We know the Lord is faithful to His promises (see 1 Thes 5:24). We know He will never leave us orphans (Jn 14:18). We know He has conquered the world (Jn 16:33). Be confident in Him.

Prayer: Father, may I know that I know Your love and power. May I project confidence in You.

Promise: "The Lord on His part has forgiven your sin: you shall not die." —2 Sm 12:13

Praise: After ten years of stubbornness, Thomas repented and went back to Confession.

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Meditation: Mark 4:35-41

One Bread, One Body

CONFIDENT-IAL

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