September 29, 2013

Twenty-sixth Sunday in Ordinary Time

Thus says the LORD the God of hosts:
Woe to the complacent in Zion!
Lying upon beds of ivory,
stretched comfortably on their couches,
they eat lambs taken from the flock,
and calves from the stall!
Improvising to the music of the harp,
like David, they devise their own accompaniment.
They drink wine from bowls
and anoint themselves with the best oils;
yet they are not made ill by the collapse of Joseph!
Therefore, now they shall be the first to go into exile,
and their wanton revelry shall be done away with.

Responsorial Psalm Ps 146:7, 8-9, 9-10

R. (1b) Praise the Lord, my soul!
or:
R. Alleluia.
Blessed he who keeps faith forever,
secures justice for the oppressed,
gives food to the hungry.
The LORD sets captives free.
R. Praise the Lord, my soul!
or:
R. Alleluia.
The LORD gives sight to the blind.
The LORD raises up those who were bowed down;
the LORD loves the just.
The LORD protects strangers.
R. Praise the Lord, my soul!
or:
R. Alleluia.
The fatherless and the widow he sustains,
but the way of the wicked he thwarts.
The LORD shall reign forever;
your God, O Zion, through all generations. Alleluia.
R. Praise the Lord, my soul!
or:
R. Alleluia.

Reading 2 1 Tm 6:11-16

But you, man of God, pursue righteousness,
devotion, faith, love, patience, and gentleness. 
Compete well for the faith. 
Lay hold of eternal life, to which you were called
when you made the noble confession in the presence of many witnesses.
I charge you before God, who gives life to all things,
and before Christ Jesus,
who gave testimony under Pontius Pilate for the noble confession,
to keep the commandment without stain or reproach
until the appearance of our Lord Jesus Christ
that the blessed and only ruler
will make manifest at the proper time,
the King of kings and Lord of lords,
who alone has immortality, who dwells in unapproachable light,
and whom no human being has seen or can see. 
To him be honor and eternal power. Amen.

Gospel Lk 16:19-31

Jesus said to the Pharisees:
"There was a rich man who dressed in purple garments and fine linen
and dined sumptuously each day.
And lying at his door was a poor man named Lazarus, covered with sores,
who would gladly have eaten his fill of the scraps
that fell from the rich man's table.
Dogs even used to come and lick his sores.
When the poor man died,
he was carried away by angels to the bosom of Abraham.
The rich man also died and was buried,
and from the netherworld, where he was in torment,
he raised his eyes and saw Abraham far off
and Lazarus at his side.
And he cried out, 'Father Abraham, have pity on me.
Send Lazarus to dip the tip of his finger in water and cool my tongue,
for I am suffering torment in these flames.'
Abraham replied,
'My child, remember that you received
what was good during your lifetime
while Lazarus likewise received what was bad;
but now he is comforted here, whereas you are tormented.
Moreover, between us and you a great chasm is established
to prevent anyone from crossing who might wish to go
from our side to yours or from your side to ours.’
He said, 'Then I beg you, father,
send him to my father's house, for I have five brothers,
so that he may warn them,
lest they too come to this place of torment.'
But Abraham replied, 'They have Moses and the prophets.
Let them listen to them.'
He said, 'Oh no, father Abraham,
but if someone from the dead goes to them, they will repent.'
Then Abraham said, 'If they will not listen to Moses and the prophets,
neither will they be persuaded if someone should rise from the dead.'"

From: Amos 6:1a; 4-7

A life of luxury gives a false sense of security

Thus says the Lord the God of hosts:
[1] “Woe to those who are at ease in Zion!

[4] Woe to those who lie upon beds of ivory,
and stretch themselves upon their couches,
and eat lams from the flock,
and calves from the midst of the stall;
[5] who sing idle songs to the sound of the harp,
and like David invent for themselves instruments of music;
[6] who drink wine in bowls,
and anoint themselves with the finest oils,
but are not grieved over the ruin of Joseph!
[7] Therefore they shall now be the first of those to go into exile,
and the revelry of those who stretch themselves shall pass away.”

*********************************************************************************************
Commentary:

6:1-7. The third “woe” (v. 1; cf. 5:7, 18) marks the start of the last section of this
part of the book. Two distinct fragments can be detected in this passage, but
they both attack pleasure-seeking and pride. The first (vv. 1-7) reproaches those
who live thoughtlessly (vv. 4-6), be they in Samaria or in Zion (v. 1), putting their
trust in the ruling classes of “the first of the nations”, that is, the Northern king-
dom, Samaria. In describing the country in that way, Amos is being sarcastic.
But there is no sarcasm about his threat that those who “anoint themselves with
the finest oils” (v. 6) “will be the first of those who go into exile” (v. 7). The main
charge laid against them is that of living a life of luxury, heedless of the misfor-
tunes of others, of “the ruin of Joseph (v. 6). Concern for others is always a religi-
ous duty: “Coming down to practical and particularly urgent consequences, this
council [Vatican II] lays stress on reverence for man; everyone must consider his
every neighbour without exception as another self, taking into account first of all
his life and the means necessary to living it with dignity. […] In our times a spe-
cial obligation binds us to make ourselves the neighbour of every person without
exception and to actively help him when he comes across our path, whether he
be an old person abandoned by all, a foreign labourer unjustly looked down upon,
a refugee, a child born of an unlawful union and wrongly suffering for a sin he did
not commit, or a hungry person who disturbs our conscience by recalling the
voice of the Lord, ‘As long as you did it for one of these the least of my brethren,
you did it for me’ (Mt 35:40)” (Gaudium et spes, 27).

*********************************************************************************************
Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.

From: 1 Timothy 6:11-16

An Appeal to Defend the Faith

[11] But as for you, man of God, shun all this; aim at righteousness, godliness,
faith, love, steadfastness, gentleness. [12] Fight the good fight of the faith; take
hold of the eternal life to which you were called when you made the good confes-
sion in the presence of many witnesses. [13] In the presence of God who gives
life to all things, and of Christ Jesus who in his testimony before Pontius Pilate
made the good confession, [14] I charge you to keep the commandment un-
stained and free from reproach until the appearing of our Lord Jesus Christ; [15]
and this will be made manifest at the proper time by the blessed and only Sove-
reign, the King of kings and Lord of lords, [16] who alone has immortality and
dwells in unapproachable light, whom no man has ever seen or can see. To him
be honor and eternal dominion. Amen.

*********************************************************************************************
Commentary:

11-16. The letter’s final piece of advice is given with special solemnity. There are
two reasons for constancy in the fight (v. 12): the call to eternal life, and fidelity to
the confession of faith made at Baptism. The second obligation, to keep what is
commanded (v. 14), is urged with an appeal to the presence of two witnesses —
God the Father, and Jesus Christ (v. 13), who firmly proclaimed his kingship to
Pontius Pilate.

There is a very close connection between perseverance and the eternal sovereign-
ty of God (v. 16): “The eternity of God”, St Bernard teaches, “is the source of per-
severance [...]. Who hopes and perseveres in love but he who imitates the eterni-
ty of his charity? Truly, perseverance reflects eterni ty in some way; only to per-
severance is eternity granted or, to put it better, only perseverance obtains eterni-
ty for man” (”Book of Consideration”, 5, 14).

11. “Man of God”: this expression was used in the Old Testament of men who
performed some special God-given mission — for example, Moses (Deut 33:1;
Ps 40:1), Samuel (1 Sam 9:6-7); Elijah and Elisha(1 Kings 17:18; 2 Kings 4:7,
27, 42). In the Pastoral Epistles (cf. also 2 Tim 3:17) it is applied to Timothy in-
sofar as ordination has conferred on him a ministry in the Church. Through ordi-
nation “the priest is basically a consecrated man, a “man of God” (1 Tim 6:11)
[...]. The ministerial priesthood in the people of God is something more than a
holy public office exercised on behalf of the community: it is primarily a configu-
ration, a sacramental and mysterious transformation of the person of the man-
priest into the person of Christ himself, the only mediator (cf. 1 Tim 2:5) “ (A.
del Portillo, “On Priesthood”, pp. 44-45).

“Fight the good fight”: St Paul often uses military comparisons to describe the
Christian life (cf., e.g., 2 Cor 10:3-6; Eph 6:10-17; Col 1:29; 2 Tim 2:3; 4:7), and
they have found their way into the ascetical tradition of the Church (cf. note on
1 Tim 1:17-19). Here and in 2 Timothy he is referring more to keeping the truth
unsullied, and to preaching: the “good fight of the faith” is of great importance
to everyone.

“Confession in the presence of many witnesses”: in addition to the day of his
consecration (cf. 1 Tim 4:14), Timothy would have often had occasion to make
public confession of his faith. However, this phrase is couched in such formal
terms that it seems to refer rather to the profession of faith which has been
made at Baptism ever since the early years of the Church (cf. Acts 2:38-41).

13-14. “Keep the commandments”: the Greek may be referring to one specific
commandment (as the RSV reflects); but it can also mean law as a whole and,
more likely, the truths of Revelation, that is, the deposit of the faith professed
at Baptism.

St Paul very formally calls in, as witnesses to this instruction, God the Father
and Christ Jesus, “who in his testimony before Pontius Pilate made the good
confession”. Jesus’ “testimony” includes his entire passion and the declaration
he made to the Roman procurator about messianic kingship and his true identi-
ty (cf. Jn 18:36-37).

“Until the appearing of our Lord Jesus Christ”: when referring to the second co-
ming of Christ the New Testament often uses the term “parousia” (cf. 1 Cor 15:
23; 2 Pet 3:4) or “revealing” (cf., e.g., 1 Cor 1:7); the Pastoral Epistles prefer
“appearing”, epiphany, manifestation (cf. 2 Tim 4:1, 8; Tit 2:13), which better re-
flect the coming of Christ in glory as Savior (cf. 2 Tim 1:10). There is, of course,
a wonderful continuity between the redemptive work of Christ, the action of the
Church in conserving Revelation and passing it on, and the final coming of Christ
at the end of time.

15-16. This doxology or hymn of praise, one of the richest and most beautiful in
the New Testament, may have been taken from the Church’s liturgy (which may
also be the case with the other hymns in this letter: cf. 1:17 and 3:15 -16). It
was possibly a reply to pagan hymns honoring rulers and emperors as gods.
However, it is more likely that this particular hymn was inspired by the Old Tes-
tament, which speaks of God in similar language. Whatever its origin, the impor-
tant thing about the hymn is that it expresses faith in God who merits all praise.

At a time known only to him (cf. Mt 24:36), God the Father will bring about the
glorious manifestation of Jesus Christ. The text refers to four attributes which
show the power and sublimity of God: he is the “only Sovereign”, from whom
all lawful rulers on earth receive their authority (cf. Jn 19:11). He is the “King of
kings and Lord of lords” (literally, “the King of those who reign and the Lord of
those who wield lordship”); this is not, then, a merely honorific title: he does ac-
tually exercise sovereignty over those who claim to possess it (cf. Rev 17:14;
19: 16). He is “immortal”, for immortality is proper to God, who is Life (cf. Jn 1:
4); angels and souls are immortal only by virtue of the nature given them by God.
Finally, he is “light” and brightness: these are attributed to God (cf. Ps 104:2) to
show his sublimity: God transcends all created things and cannot be fully com-
prehended by man. St Thomas explains that an object can be invisible on two
counts either because it lacks brightness, as occurs with things which are dark
and opaque, or because it is too bright, as occurs in the case of the sun, which
is so bright that the human eye cannot look at it; God is so far beyond the capa-
city of the human mind that man cannot entirely take him in even though what
we can learn about him by the right use of reason and through revelation is true
and accurate (cf. “Commentary on 1 Tim, ad loc.”). The conclusion of the hymn,
which is liturgical and pedagogical in style, is similar to that found in 1:17: there
it says “honor and glory”, here “heaven and eternal dominion”, putting more
stress on God’s sovereignty.

This and the other hymns which appear in the letter show that the first Christians
were fully aware that man’s true purpose in life is to give glory to God. “We do
not live for the world, or for our own honor, but for the honor of God, for the glory
of God, for the service of God. That is what should motivate us!” (St. J. Escriva,
“The Forge”, 851).

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.

From: Luke 16:19-31

Lazarus and the Rich Man

(Jesus told them this parable:) [19] “There was a rich man, who was clothed in
purple and fine linen and who feasted sumptuously every day. [20] And at his
gate lay a poor man named Lazarus, full of sores, [21] who desired to be fed
with what fell from the rich man’s table; moreover the dogs came and licked his
sores . [22] The poor man died and was carried by the angels to Abraham’s bo-
som. The rich man also died and was buried; [23] and in Hades, being in torment,
he lifted up his eyes, and saw Abraham far off and Lazarus in his bosom. [24]
And he called out, ‘Father Abraham, have mercy upon me, and send Lazarus to
dip the end of his finger in water and cool my tongue; for I am in anguish in this
flame.’ [25] But Abraham said, ‘Son, remember that you in your lifetime received
your good things, and Lazarus in like manner evil things, but now he is comforted
here, and you are in anguish. [26] And besides in all this, between us and you a
great chasm has been fixed, in order that those who would pass from here to you
may not be able, and none may cross from there to us.’ [27] And he said, ‘Then I
beg you, father, to send him to my father’s house, [28] for I have five brothers, so
that he may warn them, lest they also come into this place of torment.’ [29] But
Abraham said, ‘They have Moses and the prophets; let them hear them.’ [30] And
he said, ‘No, father Abraham; but if some one goes to them from the dead, they
will repent.’ [31] He said to him, ‘If they do not hear Moses and the prophets, nei-
ther will they be convinced if some one should rise from the dead.’”

*********************************************************************************************
Commentary:

19-31. This parable disposes of two errors — that of those who denied the survival
of the soul after death and, therefore, retribution in the next life; and that of those
who interpreted material prosperity in this life as a reward for moral rectitude, and
adversity as punishment. This parable shows that, immediately after death, the
soul is judged by God for all its acts — the “particular judgment” — and is rewar-
ded or punished; and that divine revelation is by itself sufficient for men to be able
to believe in the next life.

In another area, the parable teaches the innate dignity of every human person,
independently of his social, financial, cultural or religious position. And respect
for this dignity implies that we must help those who are experiencing any material
or spiritual need: “Wishing to come down to topics that are practical and of some
urgency, the Council lays stress on respect for the human person: everyone
should look upon his neighbor (without any exception) as another self, bearing in
mind above all his life and the means necessary for living it in a dignified way lest
he follow the example of the rich man who ignored Lazarus, the poor man” (Vati-
can II, “Gaudium Et Spes”, 27).

Another practical consequence of respect for others is proper distribution of ma-
terial resources and protection of human life, even unborn life, as Paul VI plea-
ded with the General Assembly of the United Nations: “Respect for life, even with
regard to the great problem of the birth rate, must find here in your assembly its
highest affirmation and its most reasoned defense. You must strive to multiply
bread so that it suffices for the tables of mankind, and not rather favor an artifi-
cial control of birth, which would be irrational, in order to diminish the number of
guests at the banquet of life” (”Address to the UN”, 4 October 1965).

21. Apparently this reference to the dogs implies not that they alleviated Lazarus’
sufferings but increased them, in contrast with the rich man’s pleasure: to the
Jews dogs were unclean and therefore were not generally used as domestic ani-
mals.

22-26. Earthly possession, as also suffering, are ephemeral things: death marks
their end, and also the end of our testing-time, our capacity to sin or to merit re-
ward for doing good; and immediately after death we begin to enjoy our reward or
to suffer punishment, as the case may be. The Magisterium of the Church has
defined that the souls of all who die in the grace of God enter Heaven, immediate-
ly after death or after first undergoing a purging, if that is necessary. “We believe
in eternal life. We believe that the souls of all those who die in the grace of Christ
— whether they must still make expiation in the fire of Purgatory, or whether from
the moment they leave their bodies they are received by Jesus into Paradise like
the Good Thief — go to form that people of God which succeeds death, death
which will be totally destroyed on the day of the resurrection when these souls
are reunited with their bodies” (Paul VI, “Creed of the People of God”, 28).

The expression of “Abraham’s bosom” refers to the place or state “into which the
souls of the just, before the coming of Christ the Lord were received, and where,
without experiencing any sort of pain, but supported by the blessed hope of re-
demption, they enjoyed peaceful repose. To liberate these holy souls, who, in
the bosom of Abraham were expecting the Savior, Christ the Lord descended in-
to hell” (”St. Pius V Catechism”, I, 6, 3).

22. “Both the rich man and the beggar died and were carried before Abraham,
and there judgment was rendered on their conduct. And the Scripture tells us
that Lazarus found consolation, but that the rich man found torment. Was the
rich man condemned because he had riches, because he abounded in earthly
possessions, because he ‘dressed in purple and linen and feasted sumptuously
every day’? No, I would say that it was not for this reason. The rich man was con-
demned because he did not pay attention to the other man, because he failed to
take notice of Lazarus, the person who sat at his door and who longed to eat the
scraps from his table. Nowhere does Christ condemn the mere possession of
earthly goods as such. Instead, He pronounces very harsh words against those
who use their possessions in a selfish way, without paying attention to the
needs of others[...].”

The parable of the rich man and Lazarus must always be present in our memory;
it must form our conscience. Christ demands openness to our brothers and sis-
ters in need — openness from the rich, the affluent, the economically advantaged;
openness to the poor, the underdeveloped and the disadvantaged. Christ de-
mands an openness that is more than benign attention, more than token actions
or half-hearted efforts that leave the poor as destitute as before or even more so
[...].

“We cannot stand idly by, enjoying our riches and freedom, if, in any place, the
Lazarus of the Twentieth Century stands at our doors. In the light of the parable
of Christ, riches and freedom mean a special responsibility. Riches and freedom
create a special obligation. And so, in the name of the solidarity that binds us
all together in a common humanity, I again proclaim the dignity of every human
person: the rich man and Lazarus are both human beings, both of them equally
created in the image and likeness of God, both of them equally redeemed by
Christ, at a great price of the ‘precious blood of Christ’ (1 Peter 1:19)” (John
Paul II, “Homily in Yankee Stadium”, 2 October 1979).

24-31. The dialogue between the rich man and Abraham is a dramatization aimed
at helping people remember the message of the parable: strictly speaking, there
is no room in Hell for feelings of compassion toward one’s neighbor: in Hell hatred
presides. “When Abraham said to the rich man ‘between us and you a great
chasm has been fixed...’ he showed that after death and resurrection there will be
no scope for any kind of penance. The impious will not repent and enter the King-
dom, nor will the just sin and go down into Hell. This is the unbridgeable abyss”
(Aphraates, “Demonstratio”, 20; “De Sustentatione Egenorum”, 12). This helps
us to understand what St. John Chrysostom says: “I ask you and I beseech you
and, falling at your feet, I beg you: as long as we enjoy the brief respite of life, let
us repent, let us be converted, let us become better, so that we will not have to
lament uselessly like that rich man when we die and tears can do us no good.
For even if you have a father or a son or a friend or anyone else who [has] influ-
ence with God, no one will be able to set you free, for your own deeds condemn
you” (”Hom. on 1 Cor.”).

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.

Readings at Mass

First reading

Amos 6:1,4-7 ©

The almighty Lord says this:

Woe to those ensconced so snugly in Zion

and to those who feel so safe on the mountain of Samaria,

those famous men of this first of nations

to whom the House of Israel goes as client.

Lying on ivory beds

and sprawling on their divans,

they dine on lambs from the flock,

and stall-fattened veal;

they bawl to the sound of the harp,

they invent new instruments of music like David,

they drink wine by the bowlful,

and use the finest oil for anointing themselves,

but about the ruin of Joseph they do not care at all.

That is why they will be the first to be exiled;

the sprawlers’ revelry is over.

Psalm

Psalm 145:6-10 ©

My soul, give praise to the Lord.

Alleluia!

It is the Lord who keeps faith for ever,

who is just to those who are oppressed.

It is he who gives bread to the hungry,

the Lord, who sets prisoners free,

My soul, give praise to the Lord.

Alleluia!

It is the Lord who gives sight to the blind,

who raises up those who are bowed down,

the Lord, who protects the stranger

and upholds the widow and orphan.

My soul, give praise to the Lord.

Alleluia!

It is the Lord who loves the just

but thwarts the path of the wicked.

The Lord will reign for ever,

Zion’s God, from age to age.

My soul, give praise to the Lord.

Alleluia!

Second reading

1 Timothy 6:11-16 ©

As a man dedicated to God, you must aim to be saintly and religious, filled with faith and love, patient and gentle. Fight the good fight of the faith and win for yourself the eternal life to which you were called when you made your profession and spoke up for the truth in front of many witnesses. Now, before God the source of all life and before Christ, who spoke up as a witness for the truth in front of Pontius Pilate, I put to you the duty of doing all that you have been told, with no faults or failures, until the Appearing of our Lord Jesus Christ,

who at the due time will be revealed

by God, the blessed and only Ruler of all,

the King of kings and the Lord of lords,

who alone is immortal,

whose home is in inaccessible light,

whom no man has seen and no man is able to see:

to him be honour and everlasting power. Amen.

Gospel Acclamation

Jn10:27

Alleluia, alleluia!

The sheep that belong to me listen to my voice,

says the Lord,

I know them and they follow me.

Alleluia!

Or	2Co8:9

Alleluia, alleluia!

Jesus Christ was rich,

but he became poor for your sake,

to make you rich out of his poverty.

Alleluia!

Gospel

Luke 16:19-31 ©

Jesus said to the Pharisees, ‘There was a rich man who used to dress in purple and fine linen and feast magnificently every day. And at his gate there lay a poor man called Lazarus, covered with sores, who longed to fill himself with the scraps that fell from the rich man’s table. Dogs even came and licked his sores. Now the poor man died and was carried away by the angels to the bosom of Abraham. The rich man also died and was buried.

‘In his torment in Hades he looked up and saw Abraham a long way off with Lazarus in his bosom. So he cried out, “Father Abraham, pity me and send Lazarus to dip the tip of his finger in water and cool my tongue, for I am in agony in these flames.” “My son,” Abraham replied “remember that during your life good things came your way, just as bad things came the way of Lazarus. Now he is being comforted here while you are in agony. But that is not all: between us and you a great gulf has been fixed, to stop anyone, if he wanted to, crossing from our side to yours, and to stop any crossing from your side to ours.”

‘The rich man replied, “Father, I beg you then to send Lazarus to my father’s house, since I have five brothers, to give them warning so that they do not come to this place of torment too.” “They have Moses and the prophets,” said Abraham “let them listen to them..” “Ah no, father Abraham,” said the rich man “but if someone comes to them from the dead, they will repent.” Then Abraham said to him, “If they will not listen either to Moses or to the prophets, they will not be convinced even if someone should rise from the dead.”’

Jesus, High Priest

We thank you, God our Father, for those who have responded to your call to priestly ministry.

Accept this prayer we offer on their behalf: Fill your priests with the sure knowledge of your love.

Open their hearts to the power and consolation of the Holy Spirit.

Lead them to new depths of union with your Son.

Increase in them profound faith in the Sacraments they celebrate as they nourish, strengthen and heal us.

Lord Jesus Christ, grant that these, your priests, may inspire us to strive for holiness by the power of their example, as men of prayer who ponder your word and follow your will.

O Mary, Mother of Christ and our mother, guard with your maternal care these chosen ones, so dear to the Heart of your Son.

Intercede for our priests, that offering the Sacrifice of your Son, they may be conformed more each day to the image of your Son, our Lord and Savior, Jesus Christ. Amen.

Saint John Vianney, universal patron of priests, pray for us and our priests

This icon shows Jesus Christ, our eternal high priest.

The gold pelican over His heart represents self-sacrifice.

The border contains an altar and grapevines, representing the Mass, and icons of Melchizedek and St. Jean-Baptiste Vianney.

Melchizedek: king of righteousness (left icon) was priest and king of Jerusalem. He blessed Abraham and has been considered an ideal priest-king.

St. Jean-Baptiste Vianney is the patron saint of parish priests.

Pray a Rosary each day for our nation.

Pray the Rosary

1. Sign of the Cross: In the name of the Father, and of the Son, and of the Holy Spirit. Amen.

2. The Apostles Creed: I BELIEVE in God, the Father almighty, Creator of heaven and earth, and in Jesus Christ, His only Son, our Lord, who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried. He descended into hell; on the third day he rose again from the dead; he ascended into heaven, and is seated at the right hand of God, the Father Almighty; from there He shall come to judge the living and the dead.

I believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.

3. The Lord's Prayer: OUR Father, who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done on earth as it is in heaven. Give us this day our daily bread and forgive us our trespasses as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. Amen.

4. (3) Hail Mary: HAIL Mary, full of grace, the Lord is with thee. Blessed art thou amongst women and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now, and in the hour of our death. Amen. (Three times)

5. Glory Be: GLORY be to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now, and ever shall be, world without end. Amen.

Fatima Prayer: Oh, my Jesus, forgive us our sins, save us from the fires of hell, lead all souls to heaven, especially those in most need of your mercy.

Announce each mystery, then say 1 Our Father, 10 Hail Marys, 1 Glory Be and 1 Fatima prayer. Repeat the process with each mystery.

End with the Hail Holy Queen:

Hail, Holy Queen, Mother of Mercy, our life, our sweetness and our hope! To thee do we cry, poor banished children of Eve! To thee do we send up our sighs, mourning and weeping in this vale of tears! Turn then, most gracious advocate, thine eyes of mercy towards us; and after this, our exile, show unto us the blessed fruit of thy womb, Jesus!

O clement, O loving, O sweet Virgin Mary! Pray for us, O holy Mother of God, that we may be made worthy of the promises of Christ.

Final step -- The Sign of the Cross

The Mysteries of the Rosary

By tradition, Catholics meditate on these Mysteries during prayers of the Rosary.
The biblical references follow each of the Mysteries below.

The Glorious Mysteries
(Wednesdays and Sundays)
1.The Resurrection (Matthew 28:1-8, Mark 16:1-18, Luke 24:1-12, John 20:1-29) [Spiritual fruit - Faith]
2. The Ascension (Mark 16:19-20, Luke 24:50-53, Acts 1:6-11) [Spiritual fruit - Christian Hope]
3. The Descent of the Holy Spirit (Acts 2:1-13) [Spiritual fruit - Gifts of the Holy Spirit]
4. The Assumption [Spiritual fruit - To Jesus through Mary]
5. The Coronation [Spiritual fruit - Grace of Final Perseverance]

Our Blessed Lady's Sorrows

Sea of Sorrow

Oh! on what a sea of sorrow
Was the Virgin-Mother cast,
When her eyes with tears o'erflowing
Gazed upon her Son aghast,
From the bloodstained gibbet taken,
Dying in her arms at last.

In her bitter desolation,
His sweet mouth, His bosom too,
Then His riven side beloved,
Then each hand, both wounded through,
Then His feet, with blood encrimsoned,
Her maternal tears bedew.

She, a hundred times and over,
Strains Him closely to her breast
Heart to Heart, arms arms enfolding,
Are His wounds on her impressed:
Thus, in sorrow's very kisses,
Melts her anguished soul to rest.

Oh, dear Mother! we beseech thee,
By the tears thine eyes have shed,
By the cruel death of Jesus
And His wounds' right royal red,
Make our hearts o'erflow with sorrow
From thy heart's deep fountainhead.

To the Father, Son, and Spirit,
Now we bend on equal knee:
Glory, sempiternal glory,
To the Most High Trinity;
Yea! perpetual praise and honor
Now and through all ages be.

Novena Prayer To Our Sorrowful Mother

Most Blessed and afflicted Virgin, Queen of Martyrs, who didst stand generously beneath the cross, beholding the agony of thy dying Son; by the sword of sorrow which then pierced thy soul, by the sufferings of thy sorrowful life, by the unutterable joy which now more than repays thee for them; look down with a mother's pity and tenderness, as I kneel before thee to compassionate thy sorrows, and to lay my petition with childlike confidence in thy wounded heart. I beg of thee, O my Mother, to plead continually for me with thy Son, since He can refuse thee nothing, and through the merits of His most sacred Passion and Death, together with thy own sufferings at the foot of the cross, so to touch His Sacred Heart, that I may obtain my request,
For to whom shall I fly in my wants and miseries, if not to thee, O Mother of mercy, who, having so deeply drunk the chalice of thy Son, canst most pity us poor exiles, still doomed to sigh in this vale of tears? Offer to Jesus but one drop of His Precious Blood, but one pang of His adorable Heart; remind Him that thou art our life, our sweetness, and our hope, and thou wilt obtain what I ask, through Jesus Christ our Lord. Amen.

Hail Mary
Virgin Most Sorrowful, pray for us
(Seven times each)

Mary, most holy Virgin and Queen of Martyrs, accept the sincere homage of my filial affection. Into thy Heart, pierced by so many swords, do thou welcome my poor soul. Receive it as the companion of thy sorrows at the foot of the Cross, on which Jesus died for the redemption of the world. With thee, O sorrowful Virgin, I will gladly suffer all the trials, contradictions, and infirmities which it shall please Our Lord to send me. I offer them all to thee in memory of thy sorrows, so that: every thought of my mind and every beat of my heart may be an act of compassion and of love for thee. And do thou, sweet Mother, have pity on me, reconcile me to thy Divine Son, Jesus; keep me in His grace and assist me in my last agony, so that I may be able to meet thee in Heaven and sing thy glories.

Most holy Virgin and Mother, whose soul was pierced by a sword of sorrow in the Passion of thy Divine Son, and who in His glorious Resurrection wast filled with never ending joy at His triumph, obtain for us who call upon thee, so to be partakers in the adversities of Holy Church and the Sorrows of the Sovereign Pontiff, as to be found worthy to rejoice with them in the consolations for which we pray, in the charity and peace of the same Christ our Lord. Amen.

Litany of the Seven Sorrows

For private use only.

Lord, have mercy on us.
Christ, have mercy on us.
Lord, have mercy on us.
Christ, hear us.
Christ, graciously hear us.

God the Father of Heaven,
Have mercy on us.
God the Son, Redeemer of the world,
Have mercy on us.
God the Holy Spirit,
Have mercy on us.
Holy Trinity, One God,
Have mercy on us.

Holy Mary,
Pray for us.
Holy Mother of God,
Pray for us.
Holy Virgin of virgins, etc.
Mother crucified,
Mother sorrowful,
Mother tearful,
Mother afflicted,
Mother forsaken,
Mother desolate,
Mother bereft of thy Child,
Mother transfixed with the sword,
Mother consumed with grief,
Mother filled with anguish,
Mother crucified in heart,
Mother most sad,
Fountain of tears,
Abyss of suffering,
Mirror of patience,
Rock of constancy,
Anchor of confidence,
Refuge of the forsaken,
Shield of the oppressed,
Subduer of the unbelieving,
Comfort of the afflicted,
Medicine of the sick,
Strength of the weak,
Harbor of the wrecked,
Allayer of tempests,
Resource of mourners,
Terror of the treacherous,
Treasure of the faithful,
Eye of the Prophets,
Staff of the Apostles,
Crown of Martyrs,
Light of confessors,
Pearl of virgins,
Consolation of widows,
Joy of all Saints,

Lamb of God, Who takest away the sins of the world,
Spare us, O Lord.
Lamb of God, Who takest away the sins of the world,
Graciously hear us, O Lord.
Lamb of God, Who takest away the sins of the world,
Have mercy on us.

Look down upon us, deliver us, and save us from all trouble,
in the power of Jesus Christ. Amen.

Let Us Pray.
Imprint, O Lady, thy wounds upon my heart, that I may read therein sorrow and love
--- sorrow to endure every sorrow for thee, love to despise every love for thee. Amen.

Conclude with the Apostles Creed, Hail Holy Queen, and three Hail Marys,
in honor of the Most Holy Heart of Mary.

Stabat Mater Dolorosa

Stabat mater dolorosa
iuxta Crucem lacrimosa,
dum pendebat Filius.

Cuius animam gementem,
contristatam et dolentem
pertransivit gladius.

O quam tristis et afflicta
fuit illa benedicta,
mater Unigeniti!

Quae maerebat et dolebat,
pia Mater, dum videbat
nati poenas inclyti.

Quis est homo qui non fleret,
matrem Christi si videret
in tanto supplicio?

Quis non posset contristari
Christi Matrem contemplari
dolentem cum Filio?

Pro peccatis suae gentis
vidit Iesum in tormentis,
et flagellis subditum.

Vidit suum dulcem Natum
moriendo desolatum,
dum emisit spiritum.

Eia, Mater, fons amoris
me sentire vim doloris
fac, ut tecum lugeam.

Fac, ut ardeat cor meum
in amando Christum Deum
ut sibi complaceam.

Sancta Mater, istud agas,
crucifixi fige plagas
cordi meo valide.

Tui Nati vulnerati,
tam dignati pro me pati,
poenas mecum divide.

Fac me tecum pie flere,
crucifixo condolere,
donec ego vixero.

Iuxta Crucem tecum stare,
et me tibi sociare
in planctu desidero.

Virgo virginum praeclara,
mihi iam non sis amara,
fac me tecum plangere.

Fac, ut portem Christi mortem,
passionis fac consortem,
et plagas recolere.

Fac me plagis vulnerari,
fac me Cruce inebriari,
et cruore Filii.

Flammis ne urar succensus,
per te, Virgo, sim defensus
in die iudicii.

Christe, cum sit hinc exire,
da per Matrem me venire
ad palmam victoriae.

Quando corpus morietur,
fac, ut animae donetur
paradisi gloria. Amen.

Prayer To Our Lady of Sorrows, by St. Bridget

O Blessed Virgin Mary, Immaculate Mother of God, who didst endure a martyrdom of love and grief beholding the sufferings and sorrows of Jesus! Thou didst cooperate in the benefit of my redemption by thine innumerable afflictions and by offering to the Eternal Father His only begotten Son as a holocaust and victim of propitiation for my sins. I thank thee for the unspeakable love which led thee to deprive thyself of the Fruit of thy womb, Jesus, true God and true Man, to save me, a sinner. Oh, make use of the unfailing intercession of thy sorrows with the Father and the Son, that I may steadfastly amend my life and never again crucify my loving Redeemer by new sins, and that, persevering till death in His grace. I may obtain eternal life through the merits of His Cross and Passion. Amen.

Mother of love, of sorrow and of mercy, pray for us.

Saint Alphonsus Liguori's Prayer To The Mother Of Sorrows

O, my Blessed Mother, it is not one sword only with which I have pierced thy heart, but I have done so with as many as are the sins which I have committed. O, Lady, it is not to thee, who art innocent, that sufferings are due, but to me, who am guilty of so many crimes. But since thou hast been pleased to suffer so much for me, by thy merits, obtain me great sorrow for my sins, and patience under the trials of this life, which will always be light in comparison with my demerits; for I have often deserved Hell.
Amen.

Stabet Mater Dolorosa (catholic/orthodox caucus)
[CATHOLIC/ORTHODOX CAUCUS] Spirituality: Our Lady of Sorrows
The Seven Swords Rosary Of Our Lady Of Sorrows [Catholic Caucus] Prayer and Meditation
The Rosary of the Seven Sorrows [Catholic Caucus] Prayer/Devotion
Our Lady of Sorrows, part I: "Her Martyrdom was longer and greater than that of all the martyrs"

Lists Every Catholic Should be Familiar With: The 7 Sorrows (Dolours) and 7 Joys of Our Lady
The Seven Dolors (Sorrows) of Mary [Catholic/Orthodox Devotional]
Apparition in Africa: Our Lady of Sorrows [Catholic/Orthodox Caucus]
Feast of the Seven Sorrows of the Blessed Virgin Mary [Catholic Caucus Devotional]
Feast of Our Lady/Mother of Sorrows
Homilies on Our Lady of Sorrows
Starkenburg:Pilgrimage to Our Lady of Sorrows Shrine
Our Mother of Sorrows
ST. ALPHONSUS LIGUORI, OF THE DOLOURS OF MARY, The Glories [Sorrows] of Mary
Our Lady of Sorrows - Sep 15

Daily Gospel Commentary

Twenty-sixth Sunday in Ordinary Time - Year C

Commentary of the day
Vatican Council II
Constitution on the Church in the modern world « Gaudium et Spes » § 69 (©Libreria Vaticana editrice)

"Lying at his door was a poor man"

God intended the earth with everything contained in it for the use of all human beings and peoples. Thus, under the leadership of justice and in the company of charity, created goods should be in abundance for all in like manner. Whatever the forms of property may be, as adapted to the legitimate institutions of peoples, according to diverse and changeable circumstances, attention must always be paid to this universal destination of earthly goods. In using them, therefore, man should regard the external things that he legitimately possesses not only as his own but also as common in the sense that they should be able to benefit not only him but also others.

On the other hand, the right of having a share of earthly goods sufficient for oneself and one's family belongs to everyone. The Fathers and Doctors of the Church held this opinion, teaching that men are obliged to come to the relief of the poor and to do so not merely out of their superfluous goods. If one is in extreme necessity, he has the right to procure for himself what he needs out of the riches of others. (Here the ancient principle applies...: “In a case of extreme necessity everything is held in common and must be put to common use.” Clearly, for a precise application of this principle, all the necessary moral conditions must be present.) Since there are so many people prostrate with hunger in the world, this sacred council urges all, both individuals and governments, to remember the aphorism of the Fathers, "Feed the man dying of hunger, because if you have not fed him, you have killed him," and really to share and employ their earthly goods, according to the ability of each, especially by supporting individuals or peoples with the aid by which they may be able to help and develop themselves.

Zenit.org

Love Is to Give, Love Is to Ask

Lectio Divina: 26th Sunday in Ordinary Time, Year C

Paris, September 27, 2013 (Zenit.org) Monsignor Francesco Follo | 775 hits

1) A lesson to live the present and a bewildering command

The first reading and the gospel of the Roman Liturgy about the parable of the poor Lazarus and of the rich glutton, [i] give the direction how to live the present. They don’t have the aim of terrifying us regarding the future punishment if we do not behave. These texts from the Bible tell us that the one who looks only for his or her overabundance cannot take care of the brothers in need and cannot recognize the Son of God in the poor Lazarus. Lazarus is Christ who has suffered all our pain and who has the wounds of the crucified love. He is at our door and waits.

Let’s contemplate the scene narrated by Christ. We see a rich man without name (or better his name are his riches) and a second man named Lazarus[ii]( = the one helped by God because he has nothing). Both men are under the look of the Almighty but they receive His presence in a different way.

The first doesn’t need it; he is so well off that he can enjoy –independently from God – a life with abundant banquets and elegant garments. The other has no one except God; he doesn’t have anything to eat and his body is covered in sores. Nobody goes near him, only dogs approach and console him.

Let’s now have a look at ourselves: we too have sores that we can hide under our riches, but God knows them. These sores make us lie down on earth and implore the heaven. They sharpen our hunger for completeness and are “loopholes” that open us to the Mystery. We are blessed when we miss being “poor” because this is the truth of our being a person. We are poor but we do not deny it to ourselves so that it disguises what we are; if we do not put ourselves at God’s level we think that we can do without him. What do we have that we didn’t receive from Him? Let’s remember that the kingdom of heaven is ours because we are poor of heart, we are sons and daughters, we are men and women … like Jesus… for this reason we are “rich,” rich of His love, rich of having God as Father.

Then we will be able to do the impossible: “to love our enemies” (as we are remembered in today’s Gospel of the Ambrosian liturgy).

A monk from Mount Athos comments this stupefying command of Christ: “There are men that wish suffering and agony in the eternal fire to their enemies and to the enemies of the Church. In thinking so they don’t know God’s love. The one that has the love and the humility of Christ cries and prays for the entire world. Maybe you say: this one is an evildoer and he must burn in the eternal flame. But I ask you: let’s suppose that the Master gives you a place in his kingdom. If you see burning in the eternal fire the one to whom you have wished eternal suffering, would you not have compassion for him even if he had been an enemy of the Church? Do you have a heart of stone? In the Kingdom of Heaven there is no room for stones. There, the humility and the heart of Christ who has mercy of everybody, are required” He ends with this prayer:” Master, as you have prayed for your enemies, teach us through the Holy Spirit to love them and even to pray for them. However it is a difficult thing for us sinners if your grace is not with us.”

Let’s look at Saint Francis of Assisi who was poor and humble, because there is nothing greater than to learn the humility and the begging of Christ (Lazarus is the symbol of Jesus mendicant of love). The humble person lives poor and happy, all is good to his heart. Only the one who is humble and poor of heart sees God in the Holy Spirit. Humility is the light in which we see God who is the light: in his light we see light. Our dawn “dies” in God’s day.

2) Death is not a level, it is a scale

The counterbalance is seen in the second part of the parable where the parts are inverted: now the rich in under and Lazarus is up. Death shows that the Kingdom of God has won. When one dies, he opens his eyes. Death is the time when we see things as they really are. Death is the dramatic door that allows the sunset of our human dawn to “die” in the light of the everlasting day of God.

Now comes on stage also the other five brothers of the rich man (the sixth brother) who continue to live “carefree” in their riches. It is their way of living that makes them blind in front of the “seventh” (seven is a number that is the symbol of completeness) brother (Jesus) who is near, just over the door through which they don’t want to look because there is the wounded poor. They are blind in front of the Holy Scriptures (that yet are very clear).

The rich man of this parable doesn’t oppose God and doesn’t oppress the poor; he just doesn’t see him and lives as if God doesn’t exist nor has anything to do with him.

Now the rich man asks the poor for a drop of water for himself and to warn his brothers. What good would do to warn them? They have the prophets and Moses and don’t need anything else. There are not the voices that are missed, not the evidences, but the freedom to understand and the clear mind to see. It is the way of living as a rich man that makes blind.

The way to the Cross is a road of light that takes to Heaven. This road has a name: charity, with lot of synonyms: mercy, pity, compassion, sharing, solidarity, communion, unity, welcoming, participation and assumption.

The road that takes to Heaven is Called Christ. There are no other ways. There are no other roads. There are no other lanes. It is a love pure, true, real, spiritual, made of concreteness and of the gift of one’s life and riches that takes to Heaven. On this road we find the consecrated Virgins. On the day of their consecration the Bishop prayed: “Give them the warmth of love to love you above all others. Make their lives deserve praise without seeking to be praised. May they give you glory by holiness of action and purity of heart. May they love you and fear you; may they love you and serve you. Be you their glory, their joy, their whole desire. Be their comfort in sorrow, their wisdom in perplexity, their protection in the mist of justice.” ( Rite of the Consecration of the virgins)

---

[i] From the Latin word epulae= food and epulum= banquet. In the pagan Roman world the noun indicated every member of the sacerdotal College who was in charge of organizing a solemn banquet on the occasion of the sacrifices in honor of Jupiter. In the Christian world referring to the main character of a well-known parable indicates a rich and selfish person, a glutton.

[ii]We don’t know the female version of the name. Its origins are very old and it has come to us through the transformation of the Jewish word El’azar, made of Elwhich is the short name for God and ‘azar which means to help. Lazarus means “God helps, God provides.” The general meaning is a form of thanksgiving to God.

The Work of God

Year C

- 26th Sunday in Ordinary time

19 There was a certain rich man, who was clothed in purple and fine linen; and feasted sumptuously every day.
20 And there was a certain beggar, named Lazarus, who lay at his gate, full of sores,
21 Desiring to be filled with the crumbs that fell from the rich man's table, and no one did give him; moreover the dogs came, and licked his sores.
22 And it came to pass, that the beggar died, and was carried by the angels into Abraham's bosom. And the rich man also died: and he was buried in hell.
23 And lifting up his eyes when he was in torments, he saw Abraham afar off, and Lazarus in his bosom:
24 And he cried, and said: Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, to cool my tongue: for I am tormented in this flame.
25 And Abraham said to him: Son, remember that you received good things in your lifetime, while Lazarus evil things, but now he is comforted; and you are tormented.
26 And besides all this, between you, and us there is fixed a great chaos: so that they who would pass from here to there, cannot, nor from there to here.
27 And he said: Then, father, I beseech you, that you would send him to my father's house, for I have five brethren,
28 That he may testify to them, lest they also come into this place of torments.
29 And Abraham said to him: They have Moses and the prophets; let them hear them.
30 But he said: No, father Abraham: but if one went to them from the dead, they will repent.
31 And he said to him: If they hear not Moses and the prophets, neither will they believe, if one rise again from the dead.

Inspiration of the Holy Spirit - From the Sacred Heart of Jesus

The first part of this story shows how someone is very rich and lives a life of luxury while another human being is extremely poor and has nothing to eat.

But what is it that I see in the world now? I see many people who have plenty to eat, who live their lives in comfort but who do nothing for the poor. Many rich don’t see the poor personally because they live in different parts of the cities. Many rich avoid being in contact with them altogether, so they think most people live like them and even though they know about the poor, they don’t care.

Charity, compassion, love, …where are you? The more I give to men, the more they continue their injustice to the poor, oh, how they feel so secure while others are starving, how they close their eyes and pretend the poor don’t exist, how they invent new ways to oppress the lower classes.

But as in the story of the rich man and the poor Lazarus, the time will come when the poor will die, and the rich will die too, and they will find themselves in different dwellings. The rich will go to the poorest place and will be deprived of happiness and glory; they will suffer punishment for their injustices while the poor will go tho their heavenly mansion to enjoy eternal life. And there you will have my prophecy fulfilled that the first will be last and the last will be first.

There are many who have faith in God expecting to be rewarded with glory in the life to come but ignore the very requisites for their salvation: justice, charity and love.

He who is generous and gives to those in need will receive much from me, but he who practices avarice and injustice is condemning himself. The poor will always be in the world to give an opportunity to those who have more than them to be generous and to show their love. True love for your neighbour is the best proof that you love me. It is never too late to amend your lives and to begin a life full of charity.

Author: Joseph of Jesus and Mary

Arlington Catholic Herald

The Holy Trinity as a model for love

Fr. Jack Peterson, YA

I would like to begin today by taking a step back and remembering a fundamental truth of our Christian faith. The Catechism of the Catholic Church teaches: “The mystery of the Holy Trinity is the central mystery of Christian faith and life. It is the mystery of God in Himself. It is therefore the source of all the other mysteries of faith, the light that enlightens them. It is the most fundamental and essential teaching the ‘hierarchy of the truths of faith’” (No. 234).

Jesus revealed that the Holy Trinity is a community of persons in an eternal relationship of love. Look for instance at the Father’s love for the Son. At Jesus’ baptism, the voice of the Father from the heavens proclaims: “This is my beloved Son, on whom my favor rests. Listen to Him” (Mk 1:11). At the Last Supper, Jesus stated: “As the father has loved me, so I have loved you” (Jn 15: 6).

Take notice of the Son’s love for the Father. “If you loved me, you would rejoice that I am going to the father; the father is greater than I” (Jn 14:28). Toward the end of His earthly journey, Jesus said: “Father, the hour has come. Give glory to your son, so that your son may glorify you”(Jn 17:1). To Philip, Jesus exclaims: “How can you say, ‘Show us the father?’ Do you not believe that I am in the father and the father is in me?” (Jn 14:9-10).

Finally, we understand that the Holy Spirit is the love that proceeds from the Father and the Son, bringing life to the world. Jesus reveals to us just before He departs from this world, “But I tell you the truth, it is better for you that I go. For if I do not go, the Advocate will not come to you. But if I go, I will send him to you” (Jn 16:7). The Holy Spirit enables us to call upon the Father with childlike familiarity: “The spirit upon coming to us enables us to cry out, ‘Abba!’ (Father)” (Gal 4:6). Finally, Jesus refers to the Holy Spirit as the Advocate and states: “When the Advocate comes whom I will send you from the Father, the spirit of truth that proceeds from the father, he will testify to me” (Jn 15: 26).

There is a fascinating pattern in how the three persons of the Holy Trinity love. Each of the three persons refers constantly to the other. True love is constantly focused on the good of the other. God made us in His image and likeness, to share in His very life and love. God made us to follow His way of being and relating. He made us to love radically, totally and sacrificially.

In contrast to the true love of God, we have the rich man in today’s Gospel, whom tradition has given the name Dives. Dives teaches us about two great temptations posed by wealth. First, money and our pursuit of it can easily distract us from being aware that all of our good things come from God. Jesus has Abraham reprimand the rich man: “Remember that you received what was good during your lifetime … .” In other words, you were quite blessed but you did not properly grasp the Giver of those gifts and your dependence upon Him. Sure, you may have been clever, hard-working and industrious, but those gifts came from God as well.

Secondly, the pursuit of riches can make us focus on ourselves exclusively — what I have, what I do not have, what I want to have in 10 years, how much I need to have to be really happy, etc. Money easily becomes an inordinate attachment that enslaves our heart, our dreams and our very lives. This slavery keeps us from seeing our hurting neighbor at our doorstep.

Jesus, in describing Lazarus, reveals His heart. He describes Lazarus as a poor man, covered with sores and desiring to eat scraps. He goes on to add that dogs even used to come and lick his sores. Jesus sees the pain and anguish of the poor and the sick, and it stirs His heart. In his riches, Dives does not even see Lazarus suffering at the door to his house.

Jesus is pretty harsh describing the outcome of this failure to address the needy in our midst: eternal torment in hell. There are very real consequences for our actions, especially the sinful ones of which we refuse to repent. This is a sobering reality that we must all face as children of the Father.

On the other hand, when our faith is real, we grow to love as God loves. We share God’s love for the poor, the sick and the outcast. We do not oversee or ignore those around us who are hurting. Rather, we serve humbly and share the gifts that God has given us because they were meant to be shared.

Fr. Peterson is assistant chaplain at Marymount University in Arlington and director of the Youth Apostles Institute in McLean

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