Roots of the Faith – From the Church Fathers to You with Mike Aquilina, makes clear that just as an acorn grows into a tree and yet remains the same plant, so the Catholic Church is a living organism that has grown from the faith of the earliest Christians into the body of Christ we know today.
Archbishop Lucas offers insights on the US Catholic Catechism for Adults Chapter 34:
On the positive side, the Tenth Commandment calls us to practice poverty of spirit and generosity of heart. These virtues liberate us from being slaves to money and possessions. They enable us to have a preferential love for the poor and to be witnesses of justice and peace in the world. They also enable us to adopt a simplicity of life that frees us from consumerism and helps us preserve God’s creation.
Sinful inclinations move us to envy what others have and lead to an unrestrained drive to acquire all that we can. We do have a reasonable need to acquire the means needed to care for our families. Greed is the distortion of this desire. The greedy person will stop at nothing to get all the money and possessions possible.
We need to remember that envy is the companion of greed; it is an attitude that fills us with sadness at the sight of another’s prosperity. Envious people can be consumed with so much desire for what others have that they will even commit crimes to get what they want.
Baptized people should counter envy with humility, thanksgiving to God for his gifts to oneself and to others, goodwill, and surrender to the providence of God (cf. CCC, no. 2554). “Christ’s faithful ‘have crucified the flesh with its passions and desires’ (Gal 5:24); they are led by the Spirit and follow his desires” (CCC, no. 2555). Poverty of heart is a way to avoid greed and envy. “Abandonment to the providence of the Father in heaven frees us from anxiety about tomorrow. Trust in God is a preparation for the blessedness of the poor. They shall see God” (CCC, no. 2547, citing Mt 6:25-34).
United States Conference of Catholic Bishops (USCCB) (2012-04-02). United States Catholic Catechism for Adults (Kindle Locations 6493-6504). United States Conference of Catholic Bishops (USCCB). Kindle Edition.
The Most Reverend George J. Lucas leads the Archdiocese of Omaha.
Archbishop Lucas offers insights on the US Catholic Catechism for Adults Chapter 35:
Descriptions of prayer are abundant throughout Christian history. “True prayer,” wrote St. Augustine, “is nothing but love.” Prayer should arise from the heart. “Prayer,” said St. John Vianney, “is the inner bath of love into which the soul plunges itself.” “Everyone of us needs half an hour of prayer each day,” remarked St. Francis de Sales, “except when we are busy—then we need an hour.” Definitions of prayer are important, but insufficient. There is a huge difference between knowing about prayer and praying. On this issue, the Rule of St. Benedict is clear: “If a man wants to pray, let him go and pray.”
St. John Damascene gave a classic definition of prayer: “Prayer is the raising of one’s mind and heart to God or the requesting of good things from God” (CCC, no. 2559, citing St. John Damascene, De Fide Orth. 3, 24).
The Catechism clearly defines prayer as a “vital and personal relationship with the living and true God” (CCC, no. 2558). Prayer is Christian “insofar as it is communion with Christ” (CCC, no. 2565), and a “covenant relationship between God and man in Christ” (CCC, no. 2564).
United States Conference of Catholic Bishops (USCCB) (2012-04-02). United States Catholic Catechism for Adults (Kindle Locations 6658-6667). United States Conference of Catholic Bishops (USCCB). Kindle Edition.
The Most Reverend George J. Lucas leads the Archdiocese of Omaha.
Wherein is treated the proximate means of ascending to union with God, which is faith; and wherein, therefore, is described the second part of this night, which, as we said, belongs to the spirit, and is contained in the second stanza, which is as follows.
STANZA II.
In darkness, and in safety,
By the secret ladder, disguised,
happy lot !
In darkness and concealment,
fily house being now at rest.
Chapter 12
Which treats of natural imaginary apprehensions. Describes their nature and proves that they cannot be a proportionate means of attainment to union with God. Shows the harm which results from inability to detach oneself from them.
Chapter 13
Wherein are set down the signs which the spiritual person will find in himself whereby he may know at what season it behoves him to leave meditation and reasoning and pass to the state of contemplation.
Wherein is treated the proximate means of ascending to union with God, which is faith; and wherein, therefore, is described the second part of this night, which, as we said, belongs to the spirit, and is contained in the second stanza, which is as follows.
STANZA II.
In darkness, and in safety,
By the secret ladder, disguised,
happy lot !
In darkness and concealment,
fily house being now at rest.
Chapter 10
Wherein distinction is made between all apprehensions and types of knowledge which can be comprehended by the understanding.
Chapter 11
Of the hindrance and harm that may be caused by apprehensions of the understanding which proceed from that which is supernaturally represented to the outward bodily senses; and how the soul is to conduct itself therein.
Wherein is treated the proximate means of ascending to union with God, which is faith; and wherein, therefore, is described the second part of this night, which, as we said, belongs to the spirit, and is contained in the second stanza, which is as follows.
STANZA II.
In darkness, and in safety,
By the secret ladder, disguised,
happy lot !
In darkness and concealment,
fily house being now at rest.
Chapter 8
Which describes in a general way how no creature and no knowledge that can be comprehended by the understanding can serve as a proximate means of Divine union with God.
Chapter 9
How faith is the proximate and proportionate means to the understanding whereby the soul may attain to the Divine union of love. This is proved by passages and figures from Divine Scripture.
In the long road to healing, we will experience with Jesus feelings of darkness, abandonment, and of being left unprotected. Where is God when we cry with Him, “My God, my God, what have you forsaken me?”
Out now! My newest book with Deacon Harold Burke-Sivers: Ignite, Read the Bible Like Never Before. Get a preview of the introduction and first chapter here.
Ps 27:10, Even if my father and mother abandon me, the LORD will hold me close.
Romans 8:15 For you did not receive a spirit of slavery to fall back into fear, but you received the Spirit of adoption, by whom we cry out, “Abba, Father!”
LOVE the Word™ is a Bible study method based on Mary’s own practice: lectio without the Latin. This week’s LOVE the Word™ exercise is according to a Augustinian* personality approach.
Listen (Receive the Word.)
Augustinian: 26 When Jesus saw his mother, and the disciple whom he loved standing near, he said to his mother, “Woman, behold, your son!” 27 Then he said to the disciple, “Behold, your mother!” And from that hour the disciple took her to his own home.
or
Franciscan: Listen to the hymn Stabat Mater. This is a 30 minute exercise. There are lyrics here. Hit play when you have time to sit in meditation; then click on the link with the lyrics and sit in meditation with the lyrics and music.
Observe (Connect the passage to recent events.)
If you are not Catholic, have you considered that Jesus’ mother is also your spiritual mother (Rev 12:17)? What does that mean for you in your woundedness?
If you are Catholic, how does Mary’s title, Stabat Mater speak to you? How does she show you Jesus in your woundedness?
Have you invited the Stabat Mater, our Blessed Mother, into your wounds?
What do you want to say to her about that?
Verbalize (Pray about your thoughts and emotions.)
In your journal or on your journal page (get a free page to the right), write down your thoughts and feelings about this musical composition/ this verse. What’s the main thing God wants you to know? What is the Holy Spirit saying to you about His presence in the mysterious darkness surrounding Jesus at His crucifixion?
Entrust (May it be done to me according to your word!)
Abba, Father, show me what it means to be embraced by a true mother.
Visit here for more on Sonja’s “LOVE the Word” journal
*LOVE the Word™ exercises vary weekly according to the four personalities, or “prayer forms,” explored in Prayer and Temperament, by Chester Michael and Marie Norrisey: Ignatian, Augustinian, Franciscan, and Thomistic. These prayer forms correspond to the Myers-Briggs personality types.
Wherein is treated the proximate means of ascending to union with God, which is faith; and wherein, therefore, is described the second part of this night, which, as we said, belongs to the spirit, and is contained in the second stanza, which is as follows.
STANZA II.
In darkness, and in safety,
By the secret ladder, disguised,
happy lot !
In darkness and concealment,
fily house being now at rest.
Chapter 6
The three Theological virtues perfect the powers of the soul, and bring them into a state of emptiness and darkness. Proofs from St. Luke and Isaiah.
Chapter 7
The straitness of the way of life. The detachment and freedom necessary for those who walk in it. The detachment of the intellect.
Roots of the Faith – From the Church Fathers to You with Mike Aquilina, makes clear that just as an acorn grows into a tree and yet remains the same plant, so the Catholic Church is a living organism that has grown from the faith of the earliest Christians into the body of Christ we know today. Hosted by Kris McGregor
Wherein is treated the proximate means of ascending to union with God, which is faith; and wherein, therefore, is described the second part of this night, which, as we said, belongs to the spirit, and is contained in the second stanza, which is as follows.
STANZA II.
In darkness, and in safety,
By the secret ladder, disguised,
happy lot !
In darkness and concealment,
fily house being now at rest.
Chapter 5
Wherein is described what is meant by the union of the soul with God. A comparison is given.
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