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To: All

Part 3: Life in Christ (1691 - 2557)

Section 1: Man's Vocation — Life in the Spirit (1699 - 2051)

Chapter 3: God's Salvation: Law and Grace (1949 - 2051)

Article 2: Grace and Justification (1987 - 2029)

II. GRACE

1966
(all)

1999

The grace of Christ is the gratuitous gift that God makes to us of his own life, infused by the Holy Spirit into our soul to heal it of sin and to sanctify it. It is the sanctifying or deifying grace received in Baptism. It is in us the source of the work of sanctification:48 Therefore if any one is in Christ, he is a new creation; the old has passed away, behold, the new has come. All this is from God, who through Christ reconciled us to himself.49

48.

Cf. Jn 4:14; 7:38-39.

49.

2 Cor 5:17-18.

2000

Sanctifying grace is an habitual gift, a stable and supernatural disposition that perfects the soul itself to enable it to live with God, to act by his love. Habitual grace, the permanent disposition to live and act in keeping with God's call, is distinguished from actual graces which refer to God's interventions, whether at the beginning of conversion or in the course of the work of sanctification.

490
(all)

2001

The preparation of man for the reception of grace is already a work of grace. This latter is needed to arouse and sustain our collaboration in justification through faith, and in sanctification through charity. God brings to completion in us what he has begun, "since he who completes his work by cooperating with our will began by working so that we might will it:"50 Indeed we also work, but we are only collaborating with God who works, for his mercy has gone before us. It has gone before us so that we may be healed, and follows us so that once healed, we may be given life; it goes before us so that we may be called, and follows us so that we may be glorified; it goes before us so that we may live devoutly, and follows us so that we may always live with God: for without him we can do nothing.51

50.

St. Augustine, De gratia et libero arbitrio, 17:PL 44,901.

51.

St. Augustine, De natura et gratia, 31:PL 44,264.

1742
2550
(all)

2002

God's free initiative demands man's free response, for God has created man in his image by conferring on him, along with freedom, the power to know him and love him. The soul only enters freely into the communion of love. God immediately touches and directly moves the heart of man. He has placed in man a longing for truth and goodness that only he can satisfy. The promises of "eternal life" respond, beyond all hope, to this desire: If at the end of your very good works ..., you rested on the seventh day, it was to foretell by the voice of your book that at the end of our works, which are indeed "very good" since you have given them to us, we shall also rest in you on the sabbath of eternal life.52

52.

St. Augustine, Conf. 13,36 51:PL 32,868; cf. Gen 1:31.

1108
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(all)

2003

Grace is first and foremost the gift of the Spirit who justifies and sanctifies us. But grace also includes the gifts that the Spirit grants us to associate us with his work, to enable us to collaborate in the salvation of others and in the growth of the Body of Christ, the Church. There are sacramental graces, gifts proper to the different sacraments. There are furthermore special graces, also called charisms after the Greek term used by St. Paul and meaning "favor," "gratuitous gift," "benefit."53 Whatever their character — sometimes it is extraordinary, such as the gift of miracles or of tongues — charisms are oriented toward sanctifying grace and are intended for the common good of the Church. They are at the service of charity which builds up the Church.54

53.

Cf. LG 12.

54.

Cf. 1 Cor 12.

2004

Among the special graces ought to be mentioned the graces of state that accompany the exercise of the responsibilities of the Christian life and of the ministries within the Church: Having gifts that differ according to the grace given to us, let us use them: if prophecy, in proportion to our faith; if service, in our serving; he who teaches, in his teaching; he who exhorts, in his exhortation; he who contributes, in liberality; he who gives aid, with zeal; he who does acts of mercy, with cheerfulness.55

55.

Rom 12:6-8.


22 posted on 07/17/2014 4:06:09 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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To: All
Catholic Culture

 

Daily Readings for:July 17, 2014
(Readings on USCCB website)

Collect: O God, who show the light of your truth to those who go astray, so that they may return to the right path, give all who for the faith they profess are accounted Christians the grace to reject whatever is contrary to the name of Christ and to strive after all that does it honor. 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    Oatmeal Carmelite Bars

ACTIVITIES

o    The Tempo of Life

PRAYERS

o    Novena to St. Anne

o    Prayer for obtaining graces through the intercession of the Blessed Carmelites of Compiègne

·         Ordinary Time: July 17th

·         Thursday of the Fifteenth Week of Ordinary Time

Old Calendar: St. Alexis, confessor; The Blessed Martyrs of Compiegne (Hist)

St. Alexius was an Eastern saint whose veneration was transplanted from the Byzantine empire to Rome, whence it spread rapidly throughout western Christendom. Together with the name and veneration of the Saint, his legend was made known to Rome and the West by means of Latin versions based on the form current in the Byzantine Orient. He was famous for his extraordinary self-denial. Before the reform of the General Roman Calendar today was his feast.

Historically today is the feast of the Blessed Martyrs of Compiegne, sixteen Carmelites who are the first martyrs of the French Revolution that have been recognized. They were guillotined on 17 July 1794 at the Place du Trône Renversé (modern Place de la Nation) in Paris, France.


St. Alexis

To what extent the life and Acts of this saint are historical, whether this "man of God," as he was and is called in the Orient, lived in the East or at Rome — these are questions we here must pass over. The story of St. Alexius, one of the most edifying in Christian hagiography, presents a glorious illustration of that Christian ideal of perfection which for Christ's sake embraces poverty and humiliations. Is it possible to be more heroic than to live for seventeen years under the steps in one's own house, to endure the wanton affronts of one's father's slaves, to remain as an unknown beggar to father, mother, and a bride still longing for her spouse? And for Alexius all this was motivated by an insurmountable love of Christ! Even supposing the legend to lack an historical kernel, it still would be marvelous to find a religion that could create such an ideal.

The Breviary gives these details. Alexius belonged to a noble Roman family. Prompted by a special divine illumination and moved by an ardent love for Jesus Christ, he left his maiden bride upon their wedding day and began a pilgrimage to the more illustrious churches of Christendom. He had devoted seventeen years to this pilgrimage and was at Edessa, a Syrian city, when his holiness was revealed by a picture of the Blessed Virgin that uttered his name. He left the place and by boat arrived at the port of Rome. His father received him as a traveling stranger and he remained there seventeen years, living under the stairs of the house unrecognized by anyone. Only after his death were documents found giving his name, family, and a kind of autobiography. He died July 17, 417, during the pontificate of Pope Innocent I.

Excerpted from The Church's Year of Grace, Pius Parsch

Patron: Of beggars and pilgrims.

Symbols: A beggar or pilgrim holding a staircase (his emblem); asleep by the stairs, dirty water emptied on him; as a pilgrim with a staff and scrip; as a pilgrim, kneeling before the pope, to whom he gives a letter.

Things to Do:

 


The Blessed Martyrs of Compiegne

On July 17, 1794, sixteen Carmelites caught up in the French Revolution were guillotined at the Place du Trône Renversé (now called Place de la Nation), in Paris.

When the revolution started in 1789, a group of twenty-one discalced Carmelites lived in a monastery in Compiegne France, founded in 1641. The monastery was ordered closed in 1790 by the Revolutionary government, and the nuns were disbanded. Sixteen of the nuns were accused of living in a religious community in 1794. They were arrested on June 22 and imprisoned in a Visitation convent in Compiegne There they openly resumed their religious life.

For a full twenty months before their execution, the sisters came together in an act of consecration “whereby each member of the community would join with the others in offering herself daily to God, soul and body in holocaust to restore peace to France and to her Church.”

The nuns were not just mere victims of the Revolution overcome by circumstances. Each contemplated her martyrdom; each understood her offering. Each sought that “greater love” of giving herself for her fellow man in imitation of the Divine Lamb Who redeemed humanity.

On July 12, 1794, the Carmelites were taken to Paris and five days later were sentenced to death. Before their execution they knelt and chanted the "Veni Creator", as at a profession, after which they all renewed aloud their baptismal and religious vows. They went to the guillotine singing the Salve Regina. They were beatified in 1906 by Pope St. Pius X.

The Carmelites were: Marie Claude Brard; Madeleine Brideau, the subprior; Maire Croissy, grandniece of Colbert Marie Dufour; Marie Hanisset; Marie Meunier, a novice; Rose de Neufville Annette Pebras; Anne Piedcourt: Madeleine Lidoine, the prioress; Angelique Roussel; Catherine Soiron and Therese Soiron, both extern sisters, natives of Compiegne and blood sisters: Anne Mary Thouret; Marie Trezelle; and Eliza beth Verolot. The martyrdom of the nuns was immortalized by the composer Francois Poulenc in his famous opera Dialogues des Carmelites.

Excerpted from Catholic Fire

Things to Do:


23 posted on 07/17/2014 4:23:47 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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