August1 in Year C 10

From Eighteenth week to Twentieth week in Ordinary Time

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Morning Offering: O Jesus, through the most pure heart of Mary, I offer you all the prayers, works, joys and sufferings of this day for all the intentions of your divine heart, in union with the holy sacrifice of the Mass. I offer them especially for the Holy Father's intentions:

Pope Benedict's general intention for August is: "That those who are without work or homes or who are otherwise in serious need may find understanding and welcome, as well as concrete help in overcoming their difficulties."

His mission intention is: "That the Church may be a “home” for all people, ready to open its doors to any who are suffering from racial or religious discrimination, hunger, or wars forcing them to emigrate to other countries."

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Eighteenth Sunday in Ordinary Time C/II

Prayers this week: God, come to my help. Lord, quickly give me assistance. You are the one who helps me and sets me free: Lord, do not be long in coming. (Psalm 69: 2. 6)

Father of everlasting goodness, our origin and guide, be close to us and hear the prayers of all who praise you. Forgive our sins and restore us to life. Keep us safe in your love. We ask this through our Lord Jesus Christ your Son in the unity of the Holy Spirit, one God for ever and ever.

(August 1) Saint Alphonsus Liguori, bishop and doctor of the Church (1696-1787)
Moral theology, Vatican II said, should be more thoroughly nourished by Scripture, and show the nobility of the Christian vocation of the faithful and their obligation to bring forth fruit in charity for the life of the world. Alphonsus, declared patron of moral theologians by Pius XII in 1950, would rejoice in that statement. In his day, Alphonsus fought for the liberation of moral

theology from the rigidity of Jansenism. His moral theology, which went through 60 editions in the century following him, concentrated on the practical and concrete problems of pastors and confessors. If a certain legalism and minimalism crept into moral theology, it should not be attributed to this model of moderation and gentleness. At the University of Naples he received, at the age of 16, a doctorate in both canon and civil law by acclamation, but soon gave up the practice of law for apostolic activity. He was ordained a priest and concentrated his pastoral efforts on popular (parish) missions, hearing confessions, forming Christian groups. He founded the Redemptorist congregation in 1732. It was an association of priests and brothers living a common life, dedicated to the imitation of Christ, and working mainly in popular missions for peasants in rural areas. Almost as an omen of what was to come later, he found himself deserted, after a while, by all his original companions except one lay brother. But the congregation managed to survive and was formally approved 17 years later, though its troubles were not over.
Alphonsus’ great pastoral reforms were in the pulpit and confessional — replacing the pompous oratory of the time with simplicity, and the rigorism of Jansenism with kindness. His great fame as a writer has somewhat eclipsed the fact that for 26 years he travelled up and down the Kingdom of Naples, preaching popular missions. He was made bishop (after trying to reject the honour) at 66 and at once instituted a thorough reform of his diocese. His greatest sorrows came toward the end of his life, involving changes to the Rule and the temporary break-up of branches of the Order. At 71 he was afflicted with rheumatic pains which left incurable bending of his neck. He suffered a final 18 months of “dark night” scruples, fears, temptations against every article of faith and every virtue, interspersed with intervals of light and relief, when ecstasies were frequent. Alphonsus is best known for his moral theology, but he also wrote well in the field of spiritual and dogmatic theology. His Glories of Mary is one of the great works on that subject, and his book Visits to the Blessed Sacrament went through 40 editions in his lifetime, greatly influencing the practice of this devotion in the Church. Someone once remarked, after a sermon by Alphonsus, "It is a pleasure to listen to your sermons; you forget yourself and preach Jesus Christ." (AmericanCatholic.org)

Scripture today: Ecclesiastes 1:2:2:21-23; Psalm 89; Colossians 3:1-5.9-11; Luke 12:13-21

Someone in the crowd said to Jesus, Teacher, tell my brother to divide the inheritance with me. Jesus replied, Man, who

appointed me a judge or an arbiter between you? Then he said to them, Watch out! Be on your guard against all kinds of greed; a man's life does not consist in the abundance of his possessions. And he told them this parable: The ground of a certain rich man produced a good crop. He thought to himself, 'What shall I do? I have no place to store my crops.' Then he said, 'This is what I'll do. I will tear down my barns and build bigger ones, and there I will store all my grain and my goods. And I'll say to myself, You have plenty of good things laid up for many years. Take life easy; eat, drink and be merry.' But God said to him, 'You fool! This very night your life will be demanded from you. Then who will get what you have prepared for yourself?' This is how it will be with anyone who stores up things for himself but is not rich towards God. (Luke 12:13-21)

True security If there is one thing the modern world encourages us to do, it is to be successful materially and financially. We are encouraged to make good money, to have a good home, to have a good car, plenty of possessions, a good business, a career that earns social approval, and in general to attain temporal success and material security. Of course, to a point these are valid goals. God does want us to gain and use those things we need in life. But the danger is that in seeking material goals we can

become materialistic, which is to say we can make material enjoyment and security the goal of our life. These are the values of one who believes that this world is all that there is. It is this danger of materialism against which St Paul warns us in the second reading, and he expresses it clearly. He says “you must look for the things that are in heaven, where Christ is, sitting at God’s right hand. Let your thoughts be on heavenly things, not on the things that are on the earth, because you have died, and now the life you have is hidden with Christ in God” (Colossians 3:1-5.9-11). What are the things that are in heaven? Christ gives us his answer in The Lord’s Prayer. In it we pray that God’s will be done on earth as it is done in heaven. Looking for the things that are in heaven means above all looking for God’s will to be done as perfectly as possible in our daily life, just as it is done perfectly in heaven. St Paul explains in specific terms what this involves. He says, ‘That is why you must kill everything in you that belongs to earthly life: fornication, impurity, guilty passion, evil desires and especially greed, which is the same thing as worshipping a false god; and never tell each other lies.’ In St Paul’s terminology, to commit any of these sins is to have one’s thoughts on the things of earth. He especially emphasises one of those sins: greed. He says that greed “is the same thing as worshipping a false god.” We are warned against devoting ourselves to material possessions in such a way that those possessions take centre stage in our lives, and displace God.

So then, are we striving to serve God, doing His will day by day here on earth, just as it is done in heaven? Indeed, this should be the principal objective in all we do to earn our living, and in the use of our material possessions. We ought not be spending our lives simply to gain absolute material security, a security based on material wealth which, we hope, will leave us dependent on nothing and no-one. In any case, absolute material security is an illusion. It is impossible that material things make us absolutely secure, for it is only God who can be man’s true security. This is exactly what today’s Gospel teaches us. ‘Watch, and be on your guard,’ our Lord said, ‘against avarice of any kind’ (Luke 11:13-21). Christ’s warning is against every kind of avarice. ‘For,’ he says, ‘a man’s life is not made secure by what he owns, even when he has more than he needs.’ That is so obviously the case, if only we give some attention to the matter. No matter how secure a person might seem to be financially, no matter how successful that person may have been in life from a material point of view, that person could drop dead any instant. He is not secure. And have we not seen this happen time and again over the years with leading businessmen or politicians? Years back, at the height of his business fame, one of Australia’s most successful and wealthy businessmen suddenly died at 52, and was cremated. He could not take a cent with him, and all there was left were ashes. What did he go to God with? Years back, an Australian Prime Minister went swimming, and that was the last that was ever seen of him. Our Lord puts this point vividly in his story of the rich farmer (Luke 12:13-21). “There was once a rich man who, having had a good harvest from his land, thought to himself, ‘What am I to do? I have not enough room to store my crops.’ Then he said, ‘I will pull down my barns and build bigger ones, and store all my grain and my goods in them. Then I shall be able to say to myself, I am completely secure for good now. I can now settle back and enjoy myself.’ But God said to him, ‘You fool! You do not realize that this is the last day of your life. And when you go tonight, all this stuff you have worked for, someone else will have it.’” He was, God said, very foolish.

The fulfilment of God’s will is the source of our security and our true wealth. Let us pray insistently that we make it such. Of course we must devote ourselves to our business or profession or calling in life, whatever it may be. But the purpose of our efforts should be that what God wants done, is done. It is this that gives us security here on earth and for ever in heaven. It is this which ought inspire our prayer and our principal petitions before God. It is this which is the world’s security. Let us all be on guard against the illusions of false security which can infect our whole mind and corrupt our religion. As St Paul says, let this mind be in you which was in Christ Jesus.

(E.J.Tyler)

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If you are faithful you will be able to count yourself a conqueror.

—Even though you may lose some battles in your life, you will not know defeat. You can be sure that there is no such thing as failure, if you act with purity of intention and with a desire to fulfil the Will of God.

—And then, whether you win or lose, you will always triumph in the end, because you will have carried out your work with Love.
(The Forge, no.199)

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When the intellect is cultivated, it is as certain that it will develop into a thousand various shapes, as that infinite hues and tints and shades of colour will be reflected from the earth’s surface, when the sunlight touches it; and in matters of religion the more, by reason of the extreme subtlety and abstruseness of the mental action by which they are determined.

JHN, from the Letter to the Duke of Norfolk

Monday of the eighteenth week in Ordinary Time C/II

(August 2) Saint Eusebius of Vercelli, Bishop.
Born in Sardinia at the beginning of the fourth century. He became a cleric at Rome and in the year 345 he was chosen to be the first Bishop of Vercelli. He spread the true faith by his preaching and he set up the monastic life in his diocese. He was sent into exile by the emperor Constantius and suffered much for the sake of the faith. When he returned to his own country he worked unceasingly for the restoration of religion against the Arian heresy. He died at Vercelli in the year 371.

Scripture today: Jeremiah 28: 1-17; Psalm 118; Matthew 14: 13-21

When Jesus heard what had happened, he withdrew by boat privately to a solitary place. Hearing of this, the crowds followed him on foot from the towns. When Jesus landed and saw a large crowd, he had compassion on them and healed their sick. As

evening approached, the disciples came to him and said, This is a remote place, and it's already getting late. Send the crowds away, so that they can go to the villages and buy themselves some food. Jesus replied, They do not need to go away. You give them something to eat. We have here only five loaves of bread and two fish, they answered. Bring them here to me, he said. And he directed the people to sit down on the grass. Taking the five loaves and the two fish and looking up to heaven, he gave thanks and broke the loaves. Then he gave them to the disciples, and the disciples gave them to the people. They all ate and were satisfied, and the disciples picked up twelve basketfuls of broken pieces that were left over. The number of those who ate was about five thousand men, besides women and children. (Matthew 14: 13-21)

Power The emphasis in my school subjects was on the humanities, but I did do some science. Apart from mathematics, my main science subject was physics, although I did some chemistry. I remember very clearly the occasion when in my youth I read in my science text-book that matter can neither be created nor destroyed. For some reason that sentence stood out among all the subjects that I studied, even though my principal interests lay in literature and especially history. I have never forgotten it, and I

always found it to be philosophically intriguing. Of course, the statement has a long history. An important idea in ancient Greek philosophy is that "Nothing comes from nothing." What exists now has therefore always existed, since no new matter can come into existence where there was none before. An explicit statement of this, along with the further principle that nothing can pass away into nothing, is found in Empedocles (ca. 490–430 BC): "For it is impossible for anything to come to be from what is not, and it cannot be brought about or heard of that what is should be utterly destroyed." A further principle of conservation was stated by Epicurus (341–270 BC) who, describing the nature of the universe, wrote that "the totality of things was always such as it is now, and always will be." The principle of conservation of mass was outlined clearly by Antoine Lavoisier (1743–1794) in 1789, who is often for this reason referred to as an initiator of modern chemistry. If, we might add, something is found to come forth where there was nothing before, then the agency for this must be beyond this world and of an entirely different order. Science cannot account for something coming to be from what is not. Philosophy can account for it, provided it has recourse to a Cause that transcends all the causes operative in the world. I say this by way of introduction to our Gospel text today. Our Lord takes five loaves and two fish, entrusts this handful of food to his twelve disciples, and commands them to distribute it to thousands of hungry people. The handful of food cannot explain the phenomenon that followed, nor the twelve baskets of scraps left over.

That is to say, something abundant came forth from what was absolutely minimal. Of course, it was a parable in itself. God was using a particle to bring forth a great quantity, just as he uses poor and limited man to bring his redemption to the world. But in terms of the action itself, it was manifestly a work of God. We are not provided with any details enabling us to visualize the process of multiplication of the loaves and fishes. Presumably as the five loaves and two fish passed from the hand of Christ to the Twelve, it was multiplying as the pieces went from hand to hand among them. Let us visualize the surprise of the Twelve themselves. Each of them found himself possessed of a quantity of bread and fish similar to that which had just been in the hands of Christ for his blessing. So they set out among the seated multitude. They set out in faith — faith in the word of Christ, for if they had relied on mere sight they would have felt foolish at what they were embarking on. So each began handing to the groups the bread and fish they had in their hands or held in their cloaks. The bread and fish simply was there, quietly and perhaps being hardly noticed, multiplying as the minutes and the distribution proceeded. Things were coming into being from virtually nothing before their eyes. It was a phenomenon that transcended anything of their experience, and anything the world displays. God was creating bread and fish minute by minute, and if we remember the beautiful wine that Christ created at Cana, we may imagine the bread and the fish thus distributed as being delicious, fresh and soft. The vast crowd was entirely satisfied. It turned out to be excellent food, and Christ commanded his disciples not to waste what was left over. Twelve baskets of this food were gathered up, which may have been distributed then to the needy among the crowd for them to take with them. The point, though, is that this was an act of creation. Christ created bread and fish, and his creative action continued effortlessly during the distribution among the crowds. Only God can create. Any agency that is merely of this world cannot create — ordinary science has long recognized this.

Perhaps the first thing man thinks of when thinking of God is his power. He turns to the gods above and asks for their aid because he regards them as powerful. They can help him in their need. Revealed Religion taught that there is but one God, and that he can do all things. Interestingly, not many religions perceived God’s power as extending to creation from nothing. He tended to be a supernatural organizer of things that were already there. I suspect that creation, strictly so-called, is a teaching distinctive to Revealed Religion — and perhaps peculiar to Christianity. The almighty Creator of all things became man. Jesus Christ is might and power incarnate, a power manifested in mercy. Our Gospel scene today is one instance of this Revelation, and it signalled the coming of the Eucharist.

(E.J.Tyler)

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Second reflection (Jeremiah 28: 1-17)

The Church the oracle of God In our passage from Jeremiah (28: 1-17) we have two prophets, the one false (Hananiah) and the other true (Jeremiah). The true prophet, Jeremiah, told the false one that the prophets before them told of unpleasant and unpopular things: "the prophets who preceded you and me prophesied war, famine and plague for many countries and for great kingdoms." We ought remember this in our own age. Time and again the Church teaches what appears to be unpleasant and unpopular to the age. The Church time and again must warn that if people do not repent, disaster will come.

The Church with her teaching is the oracle and prophet of God. Her head is Christ the Prophet long foretold and now come. Her teaching comes from God. It is life-giving and it warns. Let us love to receive it and to be the instruments of its transmission, for we are called to be the Church in the world.
(E.J.Tyler)

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I am sure that God has listened to your humble and heartfelt plea: My Lord, I am not worried about “what people say”. Forgive me for my unworthy life: May I be a saint!… But it’s You alone I wish to please.
(The Forge, no.200)

Tuesday of the eighteenth week in Ordinary Time C/II

(August 3) Venerable Anthony Margil (1657-1726)

Anthony was born in Valencia, Spain. After he joined the Franciscans and was ordained, he decided to become a missionary. When the missionary college of Santa Cruz in Querétaro, Mexico, was organized, Anthony volunteered and was accepted. In 1683 he arrived in Vera Cruz and found that city had been devastated by a pirate attack. Life in the New World would not be easy. Anthony covered a wide territory in his 43 years in New Spain. He worked in Costa Rica, Guatemala, Mexico and Texas. After serving as superior in Querétaro for 13 years, he established missionary colleges in Guatemala City and in Zacatecas, Mexico. Although Anthony was used to self-denial, missionary life provided plenty of mortification. He walked thousands of miles and showed great courage among hostile Indians. In 1716 missionaries from the Zacatecas college founded Misión Guadalupe in eastern Texas. Anthony himself established the missions of Dolores and San Miguel in that state. When war with Spain caused the French to invade east Texas in 1719, Anthony and his confreres withdrew to Misión San Antonio (later known as the Alamo), which had been set up the previous year. In 1720, he began Misión San José in San Antonio. Anthony died in Mexico City on August 6, 1726. In 1836 he was declared venerable.

Scripture today: Jeremiah 30: 1-2.12-15.18-22; Psalm 101; Matthew 14:22-36

Jesus made the disciples get into a boat and precede him to the other side of the sea, while he dismissed the crowds. After doing so, he went up on the mountain by himself to pray. When it was evening he was there alone. Meanwhile the boat, already a few miles offshore, was being tossed about by the waves, for the wind was against it. During the fourth watch of the night, he came

toward them, walking on the sea. When the disciples saw him walking on the sea they were terrified. “It is a ghost,” they said, and they cried out in fear. At once Jesus spoke to them, “Take courage, it is I; do not be afraid.” Peter said to him in reply, “Lord, if it is you, command me to come to you on the water.” He said, “Come.” Peter got out of the boat and began to walk on the water toward Jesus. But when he saw how strong the wind was he became frightened; and, beginning to sink, he cried out, “Lord, save me!” Immediately Jesus stretched out his hand and caught him, and said to him, “O you of little faith, why did you doubt?” After they got into the boat, the wind died down. Those who were in the boat did him homage, saying, “Truly, you are the Son of God.” After making the crossing, they came to land at Gennesaret. When the men of that place recognized him, they sent word to all the surrounding country. People brought to him all those who were sick and begged him that they might touch only the tassel on his cloak, and as many as touched it were healed. (Matthew 14:22-36)

The supernatural There is an intriguing situation in academia. I refer to the proliferation of studies in religion at both secondary and tertiary levels at a time when the general assumption is that this world is all that there is. Nature as seen, touched and as accessible to the senses is taken as constituting the limits of what is real, and the notion that there is a supernatural realm is considered a subjective projection. Religion is widely studied, and just as widely assumed to be little more than a factor of the

inner and social life of man. But to say the least, this opinion is at variance with the voice of mankind. Everywhere, historical man accepts the fact of the Supernatural. This modern mind-set is an unproved assumption. I say this as an introduction to our Gospel passage today, in which the Supernatural breaks in upon the distressed disciples. They are in the boat as it tosses and heaves in the heavy sea. The Jews, like the Greeks and Romans, divided the night into military watches instead of hours, each watch representing the period for which sentinels remained on duty. The Jewish reckoning recognized only three watches, the beginning, middle and morning watches. After the establishment of the Roman supremacy, the number of watches was increased to four. These were described either according to their numerical order, as in the case of the "fourth watch" (Matthew 14:25), or by the terms "even," "midnight," "cock-crowing" and "morning" (Mark 13:35). These terminated respectively at 9 pm, midnight, 3 am and 6 am. During the fourth watch — perhaps as the faint light of dawn increased visibility — the disciples see amid the pounding waves a figure approaching them. It looked like a ghost from the depths, and they yelled out in fear. A ghost! The day our Lord rose from the dead and appeared to his disciples, they thought they were seeing a ghost then, too (Luke 24: 37). Notice that on neither occasion did our Lord tell them that there were no such things as ghosts. He let it pass over and showed that he himself was no ghost. It suggests that Christ allowed that there can be ghosts, just as there are demons.

The point here, though, is that the Supernatural broke in on the Natural, and dominated it. The sea was turbulent and difficult. There was only limited light, and out of this darkness and difficulty Something suddenly loomed and was approaching them. Could it not be a being from the other world meaning to bring them further harm? They cried out in fear. At this the calm and strong voice of Christ, speaking from where he had stopped, reassured them. Be of good cheer, he said. It is I (Matthew 14:22-36). Now, has there ever been in the history of the world, the case of a man walking on the sea in the midst of heavy turbulence? I am not aware of any such case. There he stood, perhaps rising and falling slightly with the moving sea under him. He was calm and strong, and invited Simon to come to him from the boat across the water. We know the sequence. Peter’s faith failed after beginning well, but Christ held him and the two entered the boat, and at this the wind ceased. The point here is that the world around the disciples, so unfriendly, so hostile, so out of control, was dominated by the Man in its midst. It means that this vast world which we can see and touch and subject to empirical investigation, is held in subjection to something much bigger than it, the Supernatural realm. The world before us, of which we are part, is subject to a greater and unseen Reality. There are spirits, there are demons. There are angels and there are all those who have gone before us. This world’s population, variously estimated as approaching seven billion souls, must be a mere drop in the ocean of the unseen world. While the seven billion here on earth is the population of the current generation, how many past populations of the earth have gone to the unseen world? How many would be undergoing the purification of their sins in preparation for entry into the presence of God? How many angels, saints, and inhabitants of heaven, hell and purgatory would there be? Above all, there is the great God, infinite in every respect of his almighty being — Father, Son and Spirit.

This unimaginably vast supernatural world encloses the natural world and dwarfs it by comparison. God holds our universe in the palm of his hand. With his finger he could crush it or reduce it to nothingness. But the good news is that he is our Father. He has sent his Son to be our Brother, and both have sent their Spirit to be our Advocate and Counsellor. We have the vocation to be God’s children, and all together to be his beloved family in Christ. Let our Gospel scene today help us be profoundly convinced of God and the supernatural, and let us live our lives accordingly.

                                                 (E.J.Tyler)

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Second reflection:     (Jeremiah 30: 1-2.12-15.18-22)

The blessings of repentance     In a passage not long before this one of today (Jeremiah 30: 1-22) — I am referring to Jeremiah 28: 1-17 — the prophet speaks of disaster coming to the people because of their sins. He speaks again of God's punishment now (30: 1-22), but there is also here a wonderful hope and optimism introduced. God's people had been punished for their sins, but they will be admitted back into his presence and he will be their God. It is surely a reminder of the brightness of repentance and of the joy it will bring. Jeremiah's words remind us of the parable of the prodigal son who chose to return repentant to his father. It is in our interest to work on repentance all through our life — especially on repentance from venial sin — and to have that effort at repentance crowned and assisted with the Sacrament of Penance frequently and regularly. Repentance is a great blessing, and it is a great ministry to assist others to repent. Parents ought assist their children to turn in repentance to God, teachers their students, those in hospitals their patients. We ought all make an apostolate of bringing the blessing of repentance to others, as did Jeremiah to his people.

Especially let us take care to repent of what is generally considered as of little importance — deliberate venial sin. To fail to repent of deliberate venial sin will destroy any prospect of holiness.
                                                                (E.J.Tyler)

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In a Christian’s life everything has to be for God — even personal weaknesses, once they have been put right! The Lord understands and forgives them.
(The Forge, no.201)

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A convert comes to learn, and not to pick and choose. He comes in simplicity and confidence, and it does not occur to him to weigh and measure every proceeding, every practice which he meets with among those whom he has joined. He comes to Catholicism as to a living system, with a living teaching, and not to a mere collection of decrees and canons, which by themselves are of course but the framework, not the body and substance of the Church. And this is a truth which concerns, which binds, those also who never knew any other religion, not only the convert.

From Certain Difficulties Felt by Anglicans in Catholic Teaching, Vol 2, 2.
Remarks on various statements introduced into the Eirenicon, p. 18)

Wednesday of the eighteenth week in Ordinary Time C/II

(August 4) Saint John Mary Vianney, priest (1786-1859)
A man with vision overcomes obstacles and performs deeds that seem impossible. John Vianney was a man with vision: He

wanted to become a priest. But he had to overcome his meagre formal schooling, which inadequately prepared him for seminary studies. His failure to comprehend Latin lectures forced him to discontinue. But his vision of being a priest urged him to seek private tutoring. After a lengthy battle with the books, John was ordained. Situations calling for “impossible” deeds followed him everywhere. As pastor of the parish at Ars, John encountered people who were indifferent and quite comfortable with their style of living. His vision led him through severe fasts and short nights of sleep. (Some devils can only be cast out by prayer and fasting.) With Catherine Lassagne and Benedicta Lardet, he established La Providence, a home for girls. Only a man of vision could have such trust that God would provide for the spiritual and material needs of all those who came to make La Providence their home. His work as a confessor is John Vianney’s most remarkable accomplishment. In the winter months he was to spend 11 to 12 hours daily reconciling people with God. In the summer months this time was increased to 16 hours. Unless a man was dedicated to his vision of a priestly vocation, he could not have endured this giving of self day after day. Many people look forward to retirement and taking it easy, doing the things they always wanted to do but never had the time. But John Vianney had no thoughts of retirement. As his fame spread, more hours were consumed in serving God’s people. Even the few hours he would allow himself for sleep were disturbed frequently by the devil. Who, but a man with vision, could keep going with ever-increasing strength? In 1929, Pope Pius XI named him the patron of parish priests worldwide.
Recommending liturgical prayer, John Vianney would say, “Private prayer is like straw scattered here and there: If you set it on fire it makes a lot of little flames. But gather these straws into a bundle and light them, and you get a mighty fire, rising like a column into the sky; public prayer is like that.” (AmericanCatholic.org)

Scripture today: Jeremiah 31: 1-7; Psalm Jeremiah 31; Matthew 15: 21-28

Leaving that place, Jesus withdrew to the region of Tyre and Sidon. A Canaanite woman from that vicinity came to him, crying out, Lord, Son of David, have mercy on me! My daughter is suffering terribly from demon-possession. Jesus did not answer a word. So his disciples came to him and urged him, Send her away, for she keeps crying out after us. He answered, I was sent only to the lost sheep of Israel. The woman came and knelt before him. Lord, help me! she said. He replied, It is not right to take the children's bread and toss it to their dogs. Yes, Lord, she said, but even the dogs eat the crumbs that fall from their masters' table. Then Jesus answered, Woman, you have great faith! Your request is granted. And her daughter was healed from that very hour. (Matthew 15: 21-28)

Christ’s silence There is in our Gospel passage today a detail that is very striking. A poor, distracted, desperate pagan woman, hearing that the prophet Jesus was in her vicinity, pursued him with her cries. Her daughter was suffering terribly from a demon within her. Nothing could be done and without supernatural aid, she had a terrible prospect ahead of her. Jesus of Nazareth was her only hope, and she would not give up. Had he not acceded to her request then, she may well have kept

pursuing him. But Christ refused so much as to answer her. All was silent, except for her appeals. Had we not known the sequel, Christ’s silence would seem mysterious. It would have seemed that in the face of this evil, he had done nothing — and there is an old saying that evil flourishes when good people do nothing. Of course, we know what happened — Christ granted her persistent request, seeing her “great faith.” In view of this and of his teaching elsewhere that our prayers will be answered, we know that God responds to the prayer of petition, even if in ways the petitioner does not notice or understand. But this temporary silence of Christ before the pagan woman surely reminds us of what may seem to be the silence of God across the world, a world full of error, suffering and disarray. The world of nature and of man seems to proceed and develop according to its own laws, giving little evidence of any special choice and help by the Creator and Ruler of all. For instance, during God’s long and special choice of his people culminating in the Incarnation, on the other side of the world Aboriginal tribes were eking out their precarious existence in the deserts, the bushlands and the coasts of Australia. They celebrated the Dreaming according to notions that were far from what God was choosing to reveal to his chosen people. Their lives were needy, short and precarious. The temporary silence of God before the pagan woman reminds us of his seeming silence before the peoples.

The question is, does the apparent silence of God before some (and not of others) indicate neglect of them? There is no doubt that God has engaged greatly with some, and has seemed to be silent before others. For instance, no one has been endowed with such spiritual gifts and dignity as has Mary the mother of Christ. He looked on his lowly handmaid, chose her, while he seemed silent with others. There are differences everywhere, which might seem — only seem! — that God speaks to some and is silent with others. But of course, God would hardly deal with everyone and everything in exactly the same way. In the angelic world there are great differences in endowments and status before God. Ought therefore the least endowed angel feel that God has been silent with him? Throughout visible creation there are vast and ascending grades of quality, beauty and being — and Aquinas even sees in this a fourth great Way to God. Within mankind, God has arranged a variety of gifts and abilities. One member of the family shows signs of musical genius, while another has an early breakdown and for the rest of his life does not attain an even mediocre achievement. Religions too, vary in nobility, as does the philosophical thought of various peoples. Everywhere it might seem that God regards one and not the other. Christ spends himself on the lost sheep of the House of Israel, and is silent before the cries of the pagan woman. Why was Christ silent? There is a saying, attributed to William Norman Ewer (1885 — 1976), “How odd of God to choose the Jews!” Whatever Ewer may have meant by it, it illustrates the sovereignly free choice of God in implementing his saving plan. As John the Baptist said when told that all were now going to Jesus, “A man can receive nothing except what is given to him from heaven” (John 3: 27). So the fortunes of the peoples vary, but all is in the hand of the all-loving, all-powerful and all-wise God who has revealed himself to be Father to all mankind. He leads his children in ways inscrutable, including those before whom he seems to be silent. He engaged openly with his chosen people, and in manner veiled with the Australian Aborigines.

God may appear to be silent, just as our Lord was at least temporarily silent before the pleas of the pagan woman (Matthew 15: 21-28). But God our Father has all of us in hand — in his own hand — and he is working in ways that may appear evident only long afterwards. Let us pray to Christ for his light and his grace, and let us pray that this light and grace will be brought to all men. Especially and most of all, God has sent his Son who has redeemed the world. Our task is to bring the Redeemer to all men, trusting that in the meantime, God is working to bring all his children to him.

(E.J.Tyler)

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What have I done to you, Jesus, that you should love me so? I have offended you... and loved you.

—Loving you: this is what my life is going to be all about.
(The Forge, no.202)

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Set about doing what it is so difficult to do, but what should not, must not be left undone; watch, and pray, and meditate, that is,

according to the leisure which God has given you. Give freely of your time to your Lord and Saviour, if you have it. If you have little, show your sense of the privilege by giving that little … I am not calling on you to go out of the world, or to abandon your duties in the world, but to redeem the time; not to give hours to mere amusement or society, while you give minutes to Christ; not to pray to Him only when you are tired, and fit for nothing but sleep; not altogether to omit to praise Him, or to intercede for the world and the Church; but in good measure to realize honestly the words of the text, to “set your affection on things above;” and to prove that you are His, in that your heart is risen with Him, and your life hid in Him.

From the sermon ‘Rising with Christ’ (1836/7) Parochial and Plain Sermons Vol 6 (1842) Sermon no. 15, p. 220)

(August 5) Dedication of St. Mary Major Basilica
First raised at the order of Pope Liberius in the mid-fourth century, the Liberian basilica was rebuilt by Pope Sixtus III

shortly after the Council of Ephesus affirmed Mary’s title as Mother of God in 431. Rededicated at that time to the Mother of God, St. Mary Major is the largest church in the world honouring God through Mary. Standing atop one of Rome’s seven hills, the Esquiline, it has survived many restorations without losing its character as an early Roman basilica. Its interior retains three naves divided by colonnades in the style of Constantine’s era. Fifth-century mosaics on its walls testify to its antiquity. St. Mary Major is one of the four Roman basilicas known as patriarchal cathedrals in memory of the first centres of the Church. St. John Lateran represents Rome, the See of Peter; St. Paul Outside the Walls, the See of Alexandria, allegedly the see presided over by Mark; St.

Peter’s, the See of Constantinople; and St. Mary’s, the See of Antioch, where Mary is supposed to have spent most of her life. One legend, unreported before the year 1000, gives another name to this feast: Our Lady of the Snows. According to that story, a wealthy Roman couple pledged their fortune to the Mother of God. In affirmation, she produced a miraculous summer snowfall and told them to build a church on the site. The legend was long celebrated by releasing a shower of white rose petals from the basilica’s dome every August 5. Theological debate over Christ’s nature as God and man reached fever pitch in Constantinople in the early fifth century. The chaplain of Bishop Nestorius began preaching against the title Theotokos, “Mother of God,” insisting that the Virgin was mother only of the human Jesus. Nestorius agreed, decreeing that Mary would henceforth be named “Mother of Christ” in his see. The people of Constantinople virtually revolted against their bishop’s refutation of a cherished belief. When the Council of Ephesus refuted Nestorius, believers took to the streets, enthusiastically chanting, “Theotokos! Theotokos!” (AmericanCatholic.org)

Scripture today: Jeremiah 31: 31-34; Psalm 50; Matthew 16: 13-23

When Jesus came to the region of Caesarea Philippi, he asked his disciples, Who do people say the Son of Man is? They replied, Some say John the Baptist; others say Elijah; and still others, Jeremiah or one of the prophets. But what about you? he asked.

Who do you say I am? Simon Peter answered, You are the Christ, the Son of the living God. Jesus replied, Blessed are you, Simon son of Jonah, for this was not revealed to you by man, but by my Father in heaven. And I tell you that you are Peter, and on this rock I will build my church, and the gates of Hades will not overcome it. I will give you the keys of the kingdom of heaven; whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven. Then he warned his disciples not to tell anyone that he was the Christ. From that time on Jesus began to explain to his disciples that he must go to Jerusalem and suffer many things at the hands of the elders, chief priests and teachers of the law, and that he must be killed and on the third day be raised to life. Peter took him aside and began to rebuke him. Never, Lord! he said. This shall never happen to you! Jesus turned and said to Peter, Get behind me, Satan! You are a stumbling-block to me; you do not have in mind the things of God, but the things of men. (Matthew 16: 13-23)

Faith I remember reading one article in a philosophical journal in which the author, a professor of philosophy and a theist, stated in passing that one would not attain a settled certainty as to the being of God by reason alone. He did not appear to be saying that it was philosophically impossible to prove the existence and nature of God, but he did not think one could normally arrive at a personal certainty about it on the basis of mere philosophy. That position could be debated, but I myself think the

facts of the case generally bear it out. The question of certainty in religion has long been a matter of profound discussion, and in particular whether reason in the sense of logical argument alone will take a person to theism, and in particular to Christianity. A plain reading of our Lord’s words to Simon Peter in today’s Gospel would suggest that, whatever of theism, reasoning alone, unassisted by grace, will not take a person to a settled faith in the person and nature of Jesus Christ. Our Lord had striven in his public ministry to reveal his true identity, while taking into account the hazards of the political and religious aspirations of the people. He was having little success, despite the stunning “proofs” he was providing. His personal holiness was unmatched — “Can any of you convict me of sin?” he asked his enemies. “I always do what pleases him,” — he stated, referring to himself and the Father. He had the total endorsement of the great prophet of the day before him, John the Baptist. His miracles far surpassed those of any before him — the only one approaching him in such miracles might have been Moses, and he, Jesus, was showing himself to be a new and much greater Moses. Moses promised liberation from the land of slavery, but never thought of promising liberation from the sin of the world, and a covenant involving a share in the life of God. There were all these “proofs,” all these “signs” as John the Evangelist calls them, but what was the result? The people thought of Jesus as just another prophet, among the greatest, and even one of them come back.

But Christ knew, of course, that he was much greater than this. Addressing his disciples directly, he asked them, “But you, who do you say I am?” Simon Peter was emphatic, assured, clear-sighted as far as he went, and settled in his certainty. It was a magnificent answer and showed that he had pierced to the heart of the mystery of Christ — though he still had a great deal to learn. “You are the Christ, the Son of the living God.” It is Matthew who reports this (Matthew 16: 13-23). If we turn to the Gospel of St John in order to understand how a different Evangelist summarizes the Gospel, we notice that it is the same. John informs us that he has written his Gospel in order that the reader might believe that “Jesus is the Christ, the Son of God, and that believing you might have life through his name” (John 20:31). So Simon Peter had attained true faith in the person of Jesus Christ. What he had attained was to be brought to the nations, and by it all the nations would be blessed. In this would the distant promise granted to Abraham be fulfilled, that in him all the peoples would be blessed. As our Lord would say during his prayer at the Last Supper, eternal life is this, to know you, Father, and Jesus Christ whom you have sent. This true knowledge of Jesus Christ is what Simon Peter displayed in our Gospel scene. Risen from the dead and about to ascend into heaven, Christ would entrust to his disciples the mission to bring the whole world to this knowledge and love of him which Peter manifested on this occasion. So Peter had in large measure, though as yet by no means in full measure, arrived. But how had it happened? Had it been because Simon had seen our Lord at close quarters, had reasoned well and properly about him, and had the moral qualities needed to judge well of a supremely holy and truthful person? Doubtlessly these were factors, but we have our Lord’s word for it that Simon’s knowledge of Jesus and his faith in him was due to something beyond what he himself was capable of. It had been revealed to him by the Father. Faith was a gift, a grace.

We must be good soil, as our Lord explains elsewhere, if the seed of the word is to produce the harvest — and the harvest was beginning to show in Simon Peter. He was very good soil. But good soil is not enough. A moral life, careful reflection, a religious heart, direct acquaintance, all these things help dispose a person for faith. But faith in Jesus Christ is a gift from God. God enlightens the soul with his gift, and the soul must be disposed to receive the gift. We cannot attain to faith in Jesus Christ merely by our own efforts, and Simon Peter is our exemplar for this. Faith is the gift granted at our baptism, and if we are faithful to it, it will take us to holiness and to heaven.
(E.J.Tyler)

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Surely all those consolations I receive from the Master are given me so that I may think of him all the time and serve him in little things, and so be able to serve him in great things.

—A resolution: to please my good Jesus in the tiniest details of my daily life.
(The Forge, no.203)

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If then the power of speech is a gift as great as any that can be named,—if the origin of language is by many philosophers even

considered to be nothing short of divine,—if by means of words the secrets of the heart are brought to light, pain of soul is relieved, hidden grief is carried off, sympathy conveyed, counsel imparted, experience recorded, and wisdom perpetuated,—if by great authors the many are drawn up into unity, national character is fixed, a people speaks, the past and the future, the East and the West are brought into communication with each other,—if such men are, in a word, the spokesmen and prophets of the human family,—it will not answer to make light of Literature or to neglect its study; rather we may be sure that, in proportion as we master it in whatever language, and imbibe its spirit, we shall ourselves become in our own measure the ministers of like benefits to others.
JHN, from The Idea of a University

Feast of the Transfiguration of the Lord C (August 6)

(August 6) Feast of the Transfiguration of the Lord
All three Synoptic Gospels tell the story of the Transfiguration (Matthew 17:1-8; Mark 9:2-9; Luke 9:28-36). With remarkable

agreement, all three place the event shortly after Peter’s confession of faith that Jesus is the Messiah and Jesus’ first prediction of his passion and death. Peter’s eagerness to erect tents or booths on the spot suggests it occurred during the Jewish weeklong, fall Feast of Booths. In spite of the texts’ agreement, it is difficult to reconstruct the disciples’ experience, according to Scripture scholars, because the Gospels draw heavily on Old Testament descriptions of the Sinai encounter with God and prophetic visions of the Son of Man. Certainly Peter, James and John had a glimpse of Jesus’ divinity strong enough to strike fear into their hearts. Such an experience defies description, so they drew on familiar religious language to describe it. And certainly Jesus warned them that his glory and his suffering were to be inextricably connected — a theme John highlights throughout his Gospel. Tradition names Mt. Tabor as the site of the revelation. A church first raised there in the fourth century was dedicated on August 6. A feast in honour of the Transfiguration was celebrated in the Eastern Church from about that time. Western observance began in some localities about the eighth century. On July 22, 1456, Crusaders defeated the Turks at Belgrade. News of the victory reached Rome on August 6, and Pope Callistus III placed the feast on the Roman calendar the following year.
“At his Transfiguration Christ showed his disciples the splendour of his beauty, to which he will shape and color those who are his: ‘He will reform our lowness configured to the body of his glory’” (Philippians 3:21) (St. Thomas Aquinas, Summa Theologiae). (AmericanCatholic.org)

Scripture today: Daniel 7: 9-10.13-14; Psalm 96; 2 Peter 1: 16-19; Luke 9: 28-36

About eight days after Jesus said this, he took Peter, John and James with him and went up onto a mountain to pray. As he was praying, the appearance of his face changed, and his clothes became as bright as a flash of lightning. Two men, Moses and

Elijah, appeared in glorious splendour, talking with Jesus. They spoke about his departure, which he was about to bring to fulfilment at Jerusalem. Peter and his companions were very sleepy, but when they became fully awake, they saw his glory and the two men standing with him. As the men were leaving Jesus, Peter said to him, Master, it is good for us to be here. Let us put up three shelters— one for you, one for Moses and one for Elijah. (He did not know what he was saying.) While he was speaking, a cloud appeared and enveloped them, and they were afraid as they entered the cloud. A voice came from the cloud, saying, This is my Son, whom I have chosen; listen to him. When the voice had spoken, they found that Jesus was alone. The disciples kept this to themselves, and told no-one at that time what they had seen. (Luke 9: 28-36)

Christ transfigured There is no occasion in the Old Testament which is the direct predecessor of the Transfiguration of Christ. No other prophet, priest or king is portrayed as having had this experience of being manifested in glory. This alone ought indicate the uniqueness of Jesus Christ. He was transfigured in splendour, and two of the greatest saints of the Old Testament appeared to him, conversing with him about his mission. Moreover, the Father spoke. The nearest thing to this is Moses’

encounter with God on Mount Sinai, after which he descended with his face aglow. He veiled his face as a result. The Transfiguration was a stunning occurrence, and the inspired author of the Second Letter of St Peter refers to it (2 Peter 1: 16-19). The author writes that “we had been eye-witnesses of his exaltation.” It is to be remembered that while the Apostles and disciples saw our Lord risen from the dead on various occasions, they did not see him then showing forth a dazzling, visual glory. Had they seen him thus when risen, it may have cast doubts in their minds that they were seeing Christ truly in the flesh. They may have thought he was a heavenly being — a spirit, even. As it was, initially they thought they were seeing a ghost. But within a minute he showed them that it was the same Jesus back with them in the flesh. When with the two disciples on the way to Emmaus, they did not recognize him at all, so ordinary did he seem. But at the Transfiguration they saw him in dazzling glory. As this Second Letter of Peter describes the event, the voice of God the Father was especially notable. They heard God the Father himself, pointing to Jesus as his Son. This was the only time, before or after his Resurrection, that Jesus Christ was shown in shining, even overwhelming, glory. It occurred shortly before his degrading death. The three who witnessed it never forgot it, and it passed from them to the three Synoptics. There are slight differences in the accounts, so let us consider them.

Our passage today (Luke 9: 28-36) is from St Luke, and he tells us that it was in order to pray that our Lord went up the mountain with his three disciples, and it was during his prayer that the Transfiguration occurred. Christ at prayer! Imagine it! He would have been wholly absorbed in the person of his heavenly Father, each absorbed in the other. I am in the Father and the Father is in me, he would tell his disciples. Wholly united to the Father in prayer, the divine glory became manifested in him. We can imagine the commencement of the glory, the glow filling the figure of our Lord and then the brilliance of his divinity outshining all. The Son of God was being manifested. Its occasion, Luke tells us, was his prayer — this detail is missing in both Matthew’s and Mark’s accounts. They simply say that Christ took them up the mountain where they were alone. We notice that Luke includes the detail that both Moses and Elijah were in splendour too — in Matthew and in Mark, it is simply said that Moses and Elijah appeared conversing with him. Their omission of the glory of Moses and Elijah may suggest that the glory of Christ far outshone theirs. Even Luke, who has himself just spoken of the glory of Moses and Elijah, says that the three Apostles “saw his glory and the two men standing with him,” a way of putting it that omits mention of their glory. Nevertheless, Luke does note the glory of Moses and Elijah. Perhaps their glory was a manifestation of the happiness of those who had died in God, who long before had said to Moses at the Burning Bush that he was the God of Abraham, Isaac and Jacob. Perhaps it also indicated the glory that was coming for all those holy souls of the past who were still awaiting the Exodus in Jerusalem to be accomplished by the Messiah. This brings us to a further detail in Luke that is not mentioned in the other accounts. He tells us what Moses and Elijah were discussing with Jesus: “They spoke about his departure, which he was about to achieve at Jerusalem.” There was a new Exodus coming, and a new Promised Land. The Kingdom was coming in glory. What all four accounts emphasise is the glory of Jesus that was revealed, and the simultaneous revelation by the Father that here was his own Son. To him, the Father declared, all were to listen. Nothing like this had ever happened before.

From all eternity Christ had enjoyed the glory that was his as the eternal Son of the Father. He had set this glory aside and had become as we men are, and humbler still, even to death on the cross. But God would raise him up and he would reclaim his glory, but now as man too. In him man — all of us — has a destiny of glory. In the Transfiguration we are given a glimpse of the glory that we shall share in if we follow in the footsteps of Jesus Christ. Let us so live that God will be honoured and glorified. If we so live, we too will share in glory.
(E.J.Tyler)

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Second reflection: Luke 9: 28-36

The Transfiguration of our Lord In this dramatic event of our Lord's public life, witnessed only by the three who would be the future 'pillars' (St Paul) of the infant Church, our Lord is manifested by the Father in his glory. He is the culmination and fulfilment of the Old Testament (represented by Moses and Elijah), and the Son of God to whom all mankind must listen. In our mind and heart let the person of Jesus stand forth before all else in creation. Nothing is to be compared with the person of Jesus, and nothing is to take his place in our mind and heart.

Let us resolve to listen to Jesus before all else and to measure all else according to his teaching. That teaching comes to us in the teaching of the Church his body, represented by the three Apostles present at the great event. The Church is Christ made present in our day, the oracle and prophet of God. To her we ought listen as to Christ.
(E.J.Tyler)

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We have to love God because our heart is made for love. That is why, if we don’t give our heart to God, to Our Lady and Mother, to souls... with a pure affection, it will seek revenge… and will breed worms instead.
(The Forge, no.204)

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[The] Church made you what you are, as far as you are Christian; and the Church that made you has a right to rule you, and to protest against you when you will not be ruled; she has a right to bid you follow her, and to claim jurisdiction over you, for you are hers.
JHN, from Plain and Parochial Sermons Sermon 14.

Saturday of the eighteenth week in Ordinary Time C/II

(August 7) Saint Sixtus II was pope and martyr, and his martyr companions (martyred about 268 AD). Pope Sixtus was persecuted by the Emperor Valerian. While he was celebrating the Eucharist he was taken prisoner and put to death together with four of his deacons. His name is included in the Roman canon. Saint Cajetan, priest (1480-1547) was remarkable for his spirit of prayer and charity. Cajetan's great zeal in seeking the salvation of souls earned for him the title of "hunter of souls". He is the founder of the Congregation of Clerks Regular, the Theatines.

Scripture today: Habakuk 1: 12-2:4; Psalm 9; Matthew 17:14-20

A man came up to Jesus, knelt down before him, and said, “Lord, have pity on my son, who is a lunatic and suffers severely;

often he falls into fire, and often into water. I brought him to your disciples, but they could not cure him.” Jesus said in reply, “O faithless and perverse generation, how long will I be with you? How long will I endure you? Bring the boy here to me.” Jesus rebuked him and the demon came out of him, and from that hour the boy was cured. Then the disciples approached Jesus in private and said, “Why could we not drive it out?” He said to them, “Because of your little faith. Amen, I say to you, if you have faith the size of a mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move. Nothing will be impossible for you.” (Matthew 17:14-20)

Little faith I remember watching a documentary film that was taken about a Christian sect that took to heart in a literal sense our Lord’s words at the end of the Gospel of St Mark. In Mark 16 our Lord commissions his disciples to go to the whole world and preach the Gospel to every creature. There will be signs accompanying those who believe. “In my name .... they shall take up serpents; and if they drink any deadly thing, it shall not hurt them” (Mark 16:18). This promise is not found in the accounts

of the final commissioning in the other Gospels. Luke does report that to his disciples who returned to him rejoicing at what they could do in his name, Jesus said that “nothing shall hurt you” (Luke 10: 19). This was during his public ministry. The Christian sect I refer to chose to interpret the promise of being preserved from all harm, including that from serpents, as applying to them and at all times, provided they had faith in Jesus Christ. So the filming included the terrible spectacle of poisonous snakes being brought into the gathering of worship, being handled during charismatic prayer sessions, and of their being bitten by these snakes. They believed they would not be harmed, for they had faith. One who was bitten on film died as a result. On being questioned by the disturbed journalist, one of the leaders calmly said that, well, it was a mystery. There was no talk of their being profoundly mistaken as to the interpretation of Scripture. I do not know whether they were charged with manslaughter, but it was an absurd case of a simplistic interpretation of Holy Scripture. It also illustrated the point that the Scriptures should be understood with the mind of the Church out of which they came, and which confirmed them as being inspired. Were it not for the decision of the Church well after the New Testament writings were written and compiled, we would not know for certain that they were inspired, for it was the Church that determined the Canon of Scripture. So we must read the Scriptures, including their greatest books which are the four Gospels, with the mind of the Church.

In our Gospel today our Lord is presented with a case of demon possession which could not be remedied by our Lord’s disciples. In this particular case, it seems that the disciples lacked sufficient faith, for our Lord’s response was marked. “O faithless and perverse generation, how long will I be with you? How long will I endure you? Bring the boy here to me.” After our Lord had driven the demon out at a word, he told his disciples the reason why they could not cast it out: “Because of your little faith.” Then our Lord goes on to make his point with vivid hyperbole: “Amen, I say to you, if you have faith the size of a mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move. Nothing will be impossible for you” (Matthew 17:14-20). The word “Amen” — a Hebrew/Aramaic word transliterated into the Greek — means “truly, truly.” It is a solemn utterance, and one would think, therefore, to be taken literally. But obviously not, for what follows is a typical Hebrew hyperbole. The presence of these hyperboles in Christ’s sayings is a further indication of their authenticity. These turns of phrase obviously come from the lips of the living Jesus who speaks emphatically and with colour to the people of his own time and place. They are turns of phrase, sweeping exaggerations to drive home the point of appealing to God with confidence in his almighty power. There are many hyperboles in the Gospels. Our Lord states that it is easier for a camel to pass through the eye of a needle than for a rich man to gain entry into the Kingdom of Heaven. Jewish Talmudic literature includes the following aphorism implying unlikelihood or impossibility: "They do not show a man a palm tree of gold, nor an elephant going through the eye of a needle." In Israel the largest animal was the camel, whereas in regions where the Babylonian Talmud was written, the elephant was the largest animal. All this is to say that we must interpret Christ’s teaching with balance — and this means, in effect, according to the mind of the Church, and not simply by private judgment.

Our Lord’s words show that, in saying that nothing will be impossible to us if we have faith in God and in him, nothing is impossible for God. God is the one in whom we can have full confidence, even if he chooses to answer our prayers in ways we had not intended or foreseen. We must not be lacking in faith, nor must we be perverse. In everything we should trust him and be submissive to his will. Our danger, as our Lord makes clear, is that we will be persons of little faith. Christ wants us to have great faith, knowing that nothing is impossible for God.

(E.J.Tyler)

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Second reflection: (Habakkuk 1:12-2:4)

Faith amid sufferings The prophet Habakkuk presents us with a perennial problem. He cannot understand why God is treating his people the way he is, nor can he understand why the good are allowed to be mistreated by evil men. And so he stands on his watchtower, waiting for an answer to his complaints. There are very many in life who are profoundly puzzled and disturbed at the way God appears to be treating them. They have tried their best in life, and now they appear to be treated terribly by life. It could be an awful sickness involving a lot of pain and in convenience. It could be some sudden and unfair loss of possessions. There seems to be no explanation.

Now Habakuk received an answer to this question (2:4). It was not an explanation of the problem as to why God allows such things to happen, but it was guidance as to what to do. The upright man will live by his faithfulness to God. So then, cleave to God amid sufferings. Cleave to him in faith amid all the difficulties.

(E.J.Tyler)

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Tell Our Lord with your whole heart: In spite of all my wretchedness I am madly in Love!, I am drunk with Love!
(The Forge, no.205)

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They who make self instead of their Maker the great object of their contemplation will naturally exalt themselves.

JHN, from Plain and Parochial Sermons Vol. 2, Sermon 15.

(August 8) St Mary MacKillop (Australia) St Dominic (elsewhere)

(Note: In 2010 St Mary MacKillop will be celebrated on October 17, the date of her Canonization in Rome)

St Mary MacKillop (1842 — 1909) (Australia)
On January 15, 1842 Mary MacKillop was born of Scottish parents, Alexander MacKillop and Flora MacDonald in Fitzroy, Victoria. This was less than seven years after Faulkner sailed up the Yarra, when Elizabeth Street was a deep gully and Lonsdale

Street was still virgin bush. A plaque in the footpath now marks the place of her birth in Brunswick Street, Fitzroy. Mary, the eldest of eight children, was well educated by her father who spent some years studying for the priesthood in Rome but through ill health had returned to his native Scotland until 1835 when he migrated to Australia with his parents. Unfortunately, he lacked financial awareness, so the family was often without a home of their own, depending on friends and relatives and frequently separated from one another. From the age of sixteen, Mary earned her living and greatly supported her family, as a governess, as a clerk for Sands and Kenny (now Sands and MacDougall), and as a teacher at the Portland school. While acting as a governess to her uncle's children at Penola, Mary met Father Julian Tenison Woods who, with a parish of 22,000 square miles/56,000 square kilometres, needed help in the religious education of children in the outback. At the time Mary's family depended on her income so she was not free to follow her dream. However, in 1866, greatly inspired and encouraged by Father Woods, Mary opened the first Saint Joseph's School in a disused stable in Penola. Young women came to join Mary, and so the Congregation of the Sisters of St Joseph was begun. In 1867, Mary was asked by Bishop Shiel to come to Adelaide to start a school. From there, the Sisters spread, in groups to small outback settlements and large cities around Australia, New Zealand, and now in Peru, Brazil and refugee camps of Uganda and Thailand. Mary and these early Sisters, together with other Religious Orders and Lay Teachers of the time, had a profound influence on the forming of Catholic Education as we have come to know and experience it today. She also opened Orphanages, Providences to care for the homeless and destitute both young and old, and Refuges for ex-prisoners and ex-prostitutes who wished to make a fresh start in life. Throughout her life, Mary met with opposition from people outside the Church and even from some of those within it. In the most difficult of times she consistently refused to attack those who wrongly accused her and undermined her work, but continued in the way she believed God was calling her and was always ready to forgive those who wronged her. Throughout her life Mary suffered ill health. She died on August 8, 1909 in the convent in Mount Street, North Sydney where her tomb is now enshrined. This great Australian woman inspired great dedication to God's work in the then new colonies. In today's world, she stands as an example of great courage and trust in her living out of God's loving and compassionate care of those in need.

Scripture today: Judith 8:11-17,28-31; Colossians 3:12-17; Matthew 6:25-34

Jesus said, Therefore I tell you, do not worry about your life, what you will eat or drink; or about your body, what you will wear. Is not life more important than food, and the body more important than clothes? Look at the birds of the air; they do not

sow or reap or store away in barns, and yet your heavenly Father feeds them. Are you not much more valuable than they? Who of you by worrying can add a single hour to his life? And why do you worry about clothes? See how the lilies of the field grow. They do not labour or spin. Yet I tell you that not even Solomon in all his splendour was dressed like one of these. If that is how God clothes the grass of the field, which is here today and tomorrow is thrown into the fire, will he not much more clothe you, O you of little faith? So do not worry, saying, 'What shall we eat?' or 'What shall we drink?' or 'What shall we wear?' For the pagans run after all these things, and your heavenly Father knows that you need them. But seek first his kingdom and his righteousness, and all these things will be given to you as well. Therefore do not worry about tomorrow, for tomorrow will worry about itself. Each day has enough trouble of its own. (Matthew 6: 25-34)

MacKillop The study of history is a source of unending fascination. Some have seen history as primarily the working out of laws - the laws of history. Hegel and Marx understood history in terms of the law of struggle and they thought they had identified a pattern in this struggle. Others see history as primarily driven by individuals. What individuals choose to do is the determining factor in history. Of course, there are a multitude of factors that shape the course of mankind, and there is surely no doubt that

individuals, considered in the mass and considered in terms of the leaders of the mass, are of decisive importance. What would have happened about the spread of Greek civilization were it not for Alexander? At the same time, there is a mighty factor transcending this world which is fundamental to its course. I refer to divine Providence, the action in history of God the Creator and Redeemer. The Sacred Scriptures teach and illustrate that amid the rise and fall of the fortunes and course of the world, God is attaining his end. At the beginning, man fell and was estranged from his Creator. At the end, through the work of Christ, God will be all in all. God is almighty and his might shows itself in his mercy. Now, a signal display of the might of God in history is the story of sanctity - the lives of the saints. The greatest Saint of all is Jesus Christ, of course, and he - oh wonder! - was and is God made man. He is the face of God, and in him we see that God is holy, mighty, compassionate, merciful. But there have been numerous saints since him, all lovers of Jesus Christ. The might of God is shown in the sanctity of these numerous individuals. Their sanctity is the work of his grace, with which they have fully co-operated. An example is afforded us in the life of Mary MacKillop, early Australian. Born in Melbourne a mere seven years after its founding by settlers from Van Dieman’s Land, Mary MacKillop was a child of five when the settlement was declared a city by Queen Victoria. Her family was pious and good, and God chose her to be the special work of his grace.

The child was privileged, it seems, to have been visited by the Virgin Mary and assured that she had been marked from the beginning as her child (Gardiner, 29-30). There is no need to trace the course of her life, for it is well known. But one event may be considered, the terrible mistake of her excommunication by the bishop of Adelaide. Dr Sheil, in mitre and cape, said he had to take this step because of Mary’s disobedience and rebellion. He himself was acting in total disregard for the requirements of canon law. No proofs were cited. One of the sisters in the chapel broke down, distraught. Later, Bishop Goold commented from Melbourne, “Poor Dr Sheil, he must labour under mental disease.” But what is remarkable, and what shows the power of grace in forging sanctity, was Mary’s response. Mary’s account of the experience is as follows: “I seemed not to realize the presence of the Bishop and priests; I know I did not see them; but I felt, oh, such a love for their office, a love, a sort of reverence for the very sentence which I then knew was being in full force passed upon me. I do not know how to describe the feeling, but I was intensely happy and felt nearer to God than I ever felt before. The sensation of the calm beautiful presence of God I shall never forget” (Gardiner, 105). The striking thing about this event was the composure, peace of soul and happiness in God which Mary MacKillop experienced and displayed throughout. It was one of numerous instances of the power of divine grace at work in her soul. Her life was marked by the Cross - her name in religion was Mary of the Cross. The Cross was her means of fruitfulness and in carrying the Cross she attained joy in this life, and eternal happiness in the next. The power of God was at work in her life because she embraced the Cross for love of Jesus Christ, the Cross that is inherent in doing the divine will. When we think of a saint such as Mary MacKillop, we ought think in the first instance of the power of God attaining its end, which is the sanctification of man. This is the will of God, your sanctification, St Paul writes. God’s mighty power in history is shown especially in the life of the saint.

What to do, then? Firstly, we must have a great desire for personal sanctity, which is to say, for union with God in Jesus Christ. We must want to live and die in Jesus. We must want to follow him closely, for love of him. For love of him, we must want to imitate him in the deepest recesses of our heart and soul. This cannot be done without the active and constant aid of divine grace. It is God’s work, and our role is to co-operate generously every day. Let us ask St Mary MacKillop to intercede for us before the throne of God, that we, each of us, will co-operate generously with the powerful and beautiful plan of God in our regard, to ensure that his will in us is done.
(E.J.Tyler)

Prayers for nineteenth Sunday: Lord, be true to your covenant, forget not the life of your poor ones for ever. Rise up, O God, and defend your cause; do not ignore the shouts of your enemies. (Ps 73:20.19.22.23)

Almighty and ever-living God, your Spirit made us your children, confident to call you Father.
Increase your Spirit within us and bring us to our promised inheritance. We ask this through our Lord Jesus Christ your Son in the unity of the Holy Spirit, one God.

(Note: In 2010 St Mary MacKillop will be celebrated in Australia on October 17, the date of her Canonization in Rome)

St. Dominic (1170-1221) (August 8 In the universal calendar:)
If he hadn’t taken a trip with his bishop, Dominic would probably have remained within the structure of contemplative life; after

the trip, he spent the rest of his life being a contemplative in active apostolic work. Born in old Castile, Spain, he was trained for the priesthood by a priest-uncle, studied the arts and theology, and became a canon of the cathedral at Osma, where there was an attempt to revive the apostolic common life of the Acts of the Apostles. On a journey through France with his bishop, he came face to face with the then virulent Albigensian heresy at Languedoc. The Albigensians (Cathari, “the pure”) held to two principles—one good, one evil—in the world. All matter is evil—hence they denied the Incarnation and sacraments. On the same principle they abstained from procreation and took a minimum of food and drink. The inner circle led what must he called a heroic life of purity and asceticism not shared by ordinary followers. Dominic sensed the need for the Church to combat this heresy, and was commissioned to be part of the preaching crusade against it. He saw immediately why the preaching was not succeeding: the ordinary people admired and followed the ascetical heroes of the Albigenses. Understandably, they were not impressed by the Catholic preachers who travelled with horse and retinues, stayed at the best inns and had servants. Dominic therefore, with three Cistercians, began itinerant preaching according to the gospel ideal. He continued this work for 10 years, being successful with the ordinary people but not with the leaders. His fellow preachers gradually became a community, and in 1215 he founded a religious house at Toulouse, the beginning of the Order of Preachers (Dominicans). His ideal, and that of his Order, was to link organically a life with God, study and prayer in all forms, with a ministry of salvation to people by the word of God. His ideal: contemplata tradere: “to pass on the fruits of contemplation” or “to speak only of God or with God. “ (AmericanCatholic.org)

Scripture today: Wisdom 18:6-9; Psalm 33:1, 12, 18-22; Hebrews 11:1-2, 8-19; Luke 12:32-48

Jesus said to his disciples: “Do not be afraid any longer, little flock, for your Father is pleased to give you the kingdom. Sell your belongings and give alms. Provide money bags for yourselves that do not wear out, an inexhaustible treasure in heaven that no thief can reach nor moth destroy. For where your treasure is, there also will your heart be. “Gird your loins and light your lamps

and be like servants who await their master’s return from a wedding, ready to open immediately when he comes and knocks. Blessed are those servants whom the master finds vigilant on his arrival. Amen, I say to you, he will gird himself, have them recline at table, and proceed to wait on them. And should he come in the second or third watch and find them prepared in this way, blessed are those servants. Be sure of this: if the master of the house had known the hour when the thief was coming, he would not have let his house be broken into. You also must be prepared, for at an hour you do not expect, the Son of Man will come.” Then Peter said, “Lord, is this parable meant for us or for everyone?” And the Lord replied, “Who, then, is the faithful and prudent steward whom the master will put in charge of his servants to distribute the food allowance at the proper time? Blessed is that servant whom his master on arrival finds doing so. Truly, I say to you, the master will put the servant in charge of all his property. But if that servant says to himself, ‘My master is delayed in coming,’ and begins to beat the menservants and the maidservants, to eat and drink and get drunk, then that servant’s master will come on an unexpected day and at an unknown hour and will punish the servant severely and assign him a place with the unfaithful. That servant who knew his master’s will but did not make preparations nor act in accord with his will shall be beaten severely; and the servant who was ignorant of his master’s will but acted in a way deserving of a severe beating shall be beaten only lightly. Much will be required of the person entrusted with much, and still more will be demanded of the person entrusted with more.” (Luke 12:32-48)

Prayer and work In the Gospel of today our Lord states that we are to live in such a way as to be ready at a moment’s notice were our time suddenly to come. ‘Be like men waiting for the master to return from the wedding feast, ready to open the door as soon as he comes and knocks,’ our Lord says. ‘You too,’ he continues, ‘must stand ready, because the Son of Man is coming at an hour you do not expect.’ (Luke 32-48) The coming of the Lord is prominent in our Lord’s teaching. If we are to be always ready for his coming, our life must be characterised by service of him and prayer before him — work and prayer. Our

Lord said that we are to pray always, which is to say that we are to live with a spirit of prayer. This involves fixed times of prayer together with numerous moments of prayer in which we raise our hearts to God in the midst of our life’s activities. I would recommend that each day we set aside five or ten minutes praying with a scene from the Gospel — which could be the Gospel of the day in the daily missal. One could read it over the night before just before retiring. Then as we rise, after making our morning offering, let us turn our thoughts to Jesus in that Gospel scene we are about to pray over. Let us give five or ten minutes to being with our Lord in that Gospel scene, watching him in the scene described in the Gospel passage, considering his words, quietly and prayerfully thinking of him as if we were present personally. He is actually with us during our prayer. So is Mary Christ’s mother and our mother, and our guardian angel. We will find that something in the Gospel passage will strike home, something our Lord says, or something the passage says about our Lord himself. A new realization will come over us in our prayer, and a new closeness to Jesus. Our ten minutes have come to an end, and the day’s duties must now be taken up. We then take with us in our heart what we have seen, felt and realized briefly in our ten minutes of prayer. Let us hold to it, like Mary who, St Luke writes, remembered these things and pondered them in her heart.

So then, the day’s duties having begun, we keep in our heart what we have gained from our brief meditation at the start of the day. This brief meditation will be better if we have disposed ourselves a little for it the night before, and if we have truly entered into that ten minutes of meditation. It ought be above all a time of presence with Jesus. During the day our brief meditation will be the resource from which numerous moments of fleeting prayer will come forth from our hearts. During the day’s work, we ought develop the habit of briefly renewing and building on the contact with Jesus which we had during that first ten minutes of meditation at the start of the day. These need only be fleeting moments but they are necessary to preserve constant contact with Jesus. They will enable us to pray always, and to live for him. Often during the day we ought pray briefly to Jesus, to the Father and to the Holy Spirit, and also to our heavenly friends — Mary, our Guardian Angel, our favourite saints, such as St Joseph. We can use favourite short prayers, say, like just “Jesus!” or “Mary!” or “Father!” Those brief prayers can constitute a frequent glance of the heart at God. In them we express the desire we have of showing our love for him in doing our best in the work we are currently performing, whether for family or employer or whoever. Now, while prayer is essential, our daily work is also fundamental if we are to please God and be ready for his coming. It could be some dreary and difficult housework chore, it could be a dull period at school, it could be some unpleasant stage of things in our workplace. It could be intractable difficulties in research or writing. Whatever it is, it should be done as well as possible, and for Jesus. Everything we do we should do in such a way that God will be honoured and glorified the more. In everything we ought strive for purity of intention: for God’s greater glory. Our prayer enables us to sanctify our work, and our work itself sanctifies us if we do it for God. We may not know very clearly what our work in life will amount to, but if each day we try to fulfil the duties of the work of that day as well as we possibly can, we will indeed be gradually fulfilling the work in life that God has given us to do.

Let us be busy about our tasks, looking on them as tasks entrusted to us by God himself, by God who will be pleased with us if we do them well for him. We should try to make our work holy, we should try to make ourselves holy by our work, and we should try to make others holy by our work. Daily work and daily prayer, all for Jesus. That is the key to being constantly ready for the coming of Jesus.

(E.J.Tyler)

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From now on, truly sorrowful for my many falls, I shall remain, with God’s help, always on the Cross.

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If the Church, initiated in the Apostles and continued in their successors, has been set up for the direct object of protecting, preserving, and declaring the Revelation, and that, by means of the Guardianship and Providence of its Divine Author, we are led on to perceive that, in asserting this, we are in other words asserting, that, so far as the message entrusted to it is concerned, the Church is infallible; for what is meant by infallibility in teaching but that the teacher in his teaching is secured from error?

JHN, from the Letter to the Duke of Norfolk, Vol. 2

Monday of the nineteenth week in Ordinary Time C/II

(August 9) St. Teresa Benedicta of the Cross (Edith Stein) (1891-1942)
A brilliant philosopher who stopped believing in God when she was 14, Edith Stein was so captivated by reading the autobiography of Teresa of Avila that she began a spiritual journey that led to her Baptism in 1922. Twelve years later she imitated Teresa by becoming a Carmelite, taking the name Teresa Benedicta of the Cross. Born into a prominent Jewish family in

Breslau (now Wroclaw, Poland), Edith abandoned Judaism in her teens. As a student at the University of Göttingen, she became fascinated by phenomenology, an approach to philosophy. Excelling as a protégé of Edmund Husserl, one of the leading phenomenologists, Edith earned a doctorate in philosophy in 1916. She continued as a university teacher until 1922 when she moved to a Dominican school in Speyer; her appointment as lecturer at the Educational Institute of Munich ended under pressure from the Nazis. After living in the Cologne Carmel (1934-38), she moved to the Carmelite monastery in Echt, Netherlands. The Nazis occupied that country in 1940. In retaliation for being denounced by the Dutch bishops, the Nazis arrested all Dutch Jews

who had become Christians. Teresa Benedicta and her sister Rosa, also a Catholic, died in a gas chamber in Auschwitz on August 9, 1942. Pope John Paul II (himself with a background in phenomenology) beatified Teresa Benedicta in 1987 and canonized her in 1998. The writings of Edith Stein fill 17 volumes, many of which have been translated into English. A woman of integrity, she followed the truth wherever it led her. After becoming a Catholic, Edith continued to honour her mother’s Jewish faith. Sister Josephine Koeppel, O.C.D. , translator of several of Edith’s books, sums up this saint with the phrase, “Learn to live at God’s hands.” In his homily at the canonization Mass, Pope John Paul II said: “Because she was Jewish, Edith Stein was taken with her sister Rosa and many other Catholics and Jews from the Netherlands to the concentration camp in Auschwitz, where she died with them in the gas chambers. Today we remember them all with deep respect. A few days before her deportation, the woman religious had dismissed the question about a possible rescue: ‘Do not do it! Why should I be spared? Is it not right that I should gain no advantage from my Baptism? If I cannot share the lot of my brothers and sisters, my life, in a certain sense, is destroyed.’” Addressing himself to the young people gathered for the canonization, the pope said: “Your life is not an endless series of open doors! Listen to your heart! Do not stay on the surface but go to the heart of things! And when the time is right, have the courage to decide! The Lord is waiting for you to put your freedom in his good hands.”

Scripture today: Ezechiel 1: 2-5.24-28; Psalm 148; Matthew 17:22-27

As Jesus and his disciples were gathering in

Galilee, Jesus said to them, “The Son of Man is to be handed over to men, and they will kill him, and he will be raised on the third day.” And they were overwhelmed with grief. When they came to Capernaum, the collectors of the temple tax approached Peter and said, “Does not your teacher pay the temple tax?” “Yes,” he said. When he came into the house, before he had time to speak, Jesus asked him, “What is your opinion, Simon? From whom do the kings of the earth take tolls or census tax? From their subjects or from foreigners?” When he said, “From foreigners,” Jesus said to him, “Then the subjects are exempt. But that we may not offend them, go to the sea, drop in a hook, and take the first fish that comes up. Open its mouth and you will find a coin worth twice the temple tax. Give that to them for me and for you.” (Matthew 17:22-27)

Citizen! One of the fundamental elements in human life is civil authority. It is impossible that there be a society without there being an institution whereby that society is governed. The forms of government vary enormously, but were there not to be a government with the power to enact laws and enforce them with sanctions, life in society would be intolerable because lawless. One of the features of the American West during various periods of the nineteenth century was its lawlessness. Various towns

and regions were beyond the reach of the law and few were safe. No one with any common sense would question the necessity of government and the rule of law in society. Despite this, very commonly the institutions of government are but tolerated and, if the chance presents itself, they are overturned and replaced by a new occupant or institution. Civil authority is allowed, but very often not in the least respected. Perhaps the greatest Empire in history was the Roman Empire, with numerous peoples depending on the quality of the Emperor of the day. Yet that Emperor was especially vulnerable to assassination and coup, and many Emperors ended their days thus, beginning with its first and one of its greatest, Julius Caesar. Perhaps the iconic example of the violent overturning of a monarchy was that which occurred during the French Revolution. The monarch and his queen were executed by the junta which went on to its orgy of killing during the great Terror. The thought of civil government and its varying fortunes in history leads us to consider the attitude a person ought have to it, and in particular the attitude to it of a disciple of Christ. There is a revealing detail in our Gospel passage today in which Peter is asked by those who collected the Temple tax whether his master paid the Temple tax. Let us notice that this incident is only reported by Matthew who himself had been a tax-collector, presumably for the Romans. Matthew would have remembered the scene. The tax collector did not approach Jesus directly, but Peter — perhaps indicating the status and respect that surrounded our Lord. Does your master pay the tax? Yes indeed, Peter replied.

So our Lord certainly paid the temple tax. It is just a detail, and one to be expected, but revealing nevertheless. Our Lord respected the laws of his society. He paid his taxes. On one occasion he was appealed to by a group of lepers. He sent them off, ordering them to present themselves to the priests, as commanded by the law of Moses. He observed the laws of his society. When criticizing the scribes and Pharisees he told his hearers that while they must not follow their example, they must respect their authority because they occupied the chair of Moses. Our Lord went up for the prescribed feasts. We may presume that all his life he was observant of the laws of the land, both religious and civil. We could say that he was executed on a charge of sedition, a charge Pilate did not believe, but which for his own peace of mind he acceded to. We have no king but Caesar, Christ’s accusers shouted, and if you let this man go who describes himself as a king, you are no friend of Caesar’s! But the charge was absurd, and Pilate had quickly seen that. Christ respected authority, including Pilate’s authority. In fact he told Pilate to his face that his — Pilate’s — authority had come to him from above. Our Lord recognized the religious foundation of natural authority, be it authority in the family or authority in society. We read that he himself as a youth returned with his parents and was subject to their authority. The Holy Family respected civil law. On the decree of Caesar they had duly gone to Bethlehem to register in the census, and it was there that Christ was born. This detail, incidentally, shows the providential significance of civil obedience. It was precisely because they went up to Bethlehem in obedience to the decree of Caesar that the ancient prophecy was fulfilled that the Messiah, the ruler to come, would come out of Bethlehem. Christ recognized the presence of his heavenly Father in the weak and crooked institutions of civil authority. He observed its due and lawful decrees because his heavenly Father ruled the family of men through the faulty instruments of civil authority. Of course, he would never obey an unjust law — and that is why he went to his death, because, despite the wishes of religious authorities, he adhered to his divine claims.

Christ was a true citizen. The civil authority plays a significant part in the life of all of us. We cannot live in society without taking into account its laws and sanctions. But we ought not accept this on mere sufferance, but recognize in civil authority a reflection of the authority of God. Just as Christ said to Pilate that his authority to crucify him had come to him from above, let us obey the laws of the land with the mind of Christ, recognizing in them the will of the Father. As St Thomas More said on the scaffold, about to die because he refused the religious claims of Henry VIII, I am the king’s good servant, but God’s first. He was a great citizen and a great saint.

(E.J.Tyler)

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Second reflection (Ezechiel 1: 2-8.24-28)

Our God is ever present Consider the account of Ezechiel's vision of the Lord, and its setting. It "was the fifth year of exile for King Jehoiachin" — the fifth year of exile in Babylon for the children of Israel, including the king. One can imagine the temptation to give up hope after five years. It was surely a forlorn situation. And yet in that bleak situation God in all his reality, power and glory was present, though hidden from sight. Then, as a special grace for his exiled people, he suddenly made his presence known to one of their number and endowed him with a mission to speak on his behalf to his people. Not only did he make his presence known, but his power and his glory as well, in the imagery of the vision (Ezechiel 1: 2-28).

Let us always remember that whatever be our situation in life, whether it be due to our own making and fault or not, God is present in all his power and glory, though hidden. He can be relied upon, and we must always trust him in obedience, ready for any grace he may suddenly grant us with the call it may involve.

(E.J.Tyler)

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What the flesh lost, the flesh should pay back: be generous in your penance.

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Had we any proper insight into things as they are, had we any real apprehension of God as He is, of ourselves as we are, we should never dare to serve Him without fear, or to rejoice unto Him without trembling.

Feast of St Lawrence, deacon and martyr
(Tuesday of the nineteenth week in Ordinary Time C/II 2010)

(August 10) Saint Lawrence, deacon and martyr

Saint Lawrence was one of seven deacons who were in charge of giving help to the poor and the needy. When a persecution broke out, Pope St. Sixtus was condemned to death. As he was led to execution, Lawrence followed him weeping, "Father, where are you going without your deacon?" he said. "I am not leaving you, my son," answered the Pope. "in three days you will follow me." Full of joy, Lawrence gave to the poor the rest of the money he had on hand and even sold expensive vessels to have more to give away. The Prefect of Rome, a greedy pagan, thought the Church had a great fortune hidden away. So he ordered Lawrence to bring the Church's treasure to him. The Saint said he would, in three days. Then he went through the city and gathered together all the poor and sick people supported by the Church. When he showed them to the Prefect, he said: "This is the Church's treasure!" In great anger, the Prefect condemned Lawrence to a slow, cruel death. The Saint was tied on top of an iron grill over a slow fire that roasted his flesh little by little, but Lawrence was burning with so much love of God that he almost did not feel the flames. In fact, God gave him so much strength and joy that he even joked. "Turn me over," he said to the judge. "I'm done on this side!" And just before he died, he said, "It's cooked enough now." Then he prayed that the city of Rome might be converted to Jesus and that the Catholic Faith might spread all over the world. After that, he went to receive the martyr's reward. Saint Lawrence's feast day is August 10th.

Scripture today: 2 Corinthians 9:6-10; Psalm 112:1-2, 5-6, 7-8, 9; John 12:24-26

Jesus said to his disciples: “Amen, amen, I say to you, unless a grain of wheat falls to the ground and dies, it remains just a grain of wheat; but if it dies, it produces much fruit. Whoever loves his life loses it, and whoever hates his life in this world will preserve it for eternal life. Whoever serves me must follow me, and where I am, there also will my servant be. The Father will honour whoever serves me.” (John 12:24-26)

Providence and suffering It has been said that the Christianity of large numbers of people amounts to a respectful regard for the Bible and a form of belief in Providence. Setting aside the matter of how the Bible is viewed and read, let us consider the matter of Providence. When people think of “Providence” they think of the beneficent care of God. This belief in God’s care, or in the care of nature as supervised by the gods or the Ultimate, has always been a fairly common feature of religion. The

religious person tends to think that the powers above care for him in some sense. The atheist does not think this, because for him there are no powers above, or if there are they have a minimal role. But revealed religion declares a magnificent and stupendous teaching on Providence. There is but one God, and he is almighty. All things, seen and unseen, are in his hand. Even though great numbers of persons whether angelic or human have rebelled against him, they cannot thwart the attainment of his ultimate goals. If the hallmark of the competent person is his capacity to attain his ends despite adverse circumstances, the Creator is supremely competent even if it involves for him a cost almost beyond imagining. He will attain his goal of being all in all. Let us take but one instance of this, to appreciate the wonder and scope of divine Providence. I refer to the creation of each individual. St Paul writes that from before the foundation of the world, each of us was chosen by God to be holy and blameless in his sight and full of love (Ephesians 1:4-5). So God’s choice of each of us was made from eternity. Now, consider the incalculable number and range of circumstances which contribute to the appearance of any one item in creation, including each of us. Each of us, for instance, depended on the chance meeting of our parents, on that of our grandparents and all our ancestors — to cite but one kind of seeming chance event which brought about the appearance of each human being. A multitude of other chance events also had their role. But they were not just “chances” because the Providence of God was at work in all of them. In and through them, God brought about the creation of each of us whom he had chosen and foreseen from all eternity.

While it may seem that things just happen — a chance meeting, a sudden unforeseen tragedy — there is no mere “chance” because God is God and not just another factor in the scheme of things. A person takes his holiday in Bali, and is killed by a terrorist explosion. It was very bad luck that he made the decision to go. But there is nothing that is outside the plan of God because God is the Creator of all. We cannot adequately understand the relation between human freedom, the physical laws of the world, and God’s almighty power, but it is a doctrine of the Christian faith that God exercises his Providence over all. This must be kept in view when thinking of the evil and suffering of the world. Why did it happen? Was not God there? If there is a God, why did he not stop this, or change that? We do not know. But he was there, and he is almighty, and he will attain his goal of drawing abundant good out of the terrible things that happen. There is a further mysterious twist to the evil that seems to go unchecked by God. It is that it is the plan of God that good will especially come from suffering, if borne in obedience. In his Providence, it is when the grain of wheat dies that it bears much fruit. “Jesus said to his disciples: “Amen, amen, I say to you, unless a grain of wheat falls to the ground and dies, it remains just a grain of wheat; but if it dies, it produces much fruit. Whoever loves his life loses it, and whoever hates his life in this world will preserve it for eternal life” (John 12:24-26). Repeatedly our Lord said that he had to suffer many things, be rejected by those who mattered — the chief priests and the scribes — and be put to death. It was only in and through this evil that he would enter his glory, and open up the gates to glory for those who believed in him. This is surely the most striking instance of the mighty Providence of God. Whenever we think of divine Providence or refer to it, we ought not just think of the care that God exercises in giving us the good things we need, but of his transformation of suffering into a path to glory. The horrible fact of suffering has become, by the provident care of God in sending his Son, a means of great and enduring fruit.

The supreme way to enter into the Providence of God and to be carried along to the end term of his guidance of history, is to remain united with Jesus Christ. No one can calculate the course of history because there are simply too many “chance” happenings involved. But we are safe if we remain with God because he is the Lord of all. We shall be safe with God if we take our stand with Christ and come after him as he proceeds along the way of obedient suffering. Saint Lawrence the martyr shows us the way. As our Lord says, “Whoever serves me must follow me, and where I am, there also will my servant be. The Father will honour whoever serves me.”

(E.J.Tyler)

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Second reflection: (2 Cor. 9: 6-10)

Generosity There

are many benefits and blessings that come to us from being generous. But let us notice one blessing that St Paul speaks of in the first reading for this feast of St Lawrence. God loves a cheerful giver, he says. He will reward such a giver by granting him all he needs, and still have something for all sorts of good works. Indeed, he will "make the harvest of your good works a larger one" (2 Cor. 9:10). Our time is given us in life to do good work for God, to fulfill the share allotted us in the work that God himself is doing. Christ referred in the Gospel of John to himself as working, and to the Father as working. Our dignity is to spend our time in life collaborating with God in God's own work. We do this by our own daily work. By giving our time generously to God, St Paul says, we shall receive the blessing, the grace, to be able to do more good still, to produce a harvest of good works.

Let us resolve to do all the good we can by our work in life. The key is to give generously to God and to others, confident that God will enable us to do even more good and even better work.

(E.J.Tyler)

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Invoke the Lord, and beg him for the spirit of penance of one who conquers himself every day, and offers him this constant victory unassumingly and perseveringly.
(The Forge, no.208)

Wednesday of the nineteenth week in Ordinary Time C/II

(August 11) St. Clare (1194-1253)
One of the more sugary movies made about Francis of Assisi pictures Clare as a golden-haired beauty floating through sun-drenched fields, a sort of one-woman counterpart to the new Franciscan Order. The beginning of her religious life was indeed

movie material. Having refused to marry at 15, she was moved by the dynamic preaching of Francis. He became her lifelong friend and spiritual guide. At 18, she escaped one night from her father’s home, was met on the road by friars carrying torches, and in the poor little chapel called the Portiuncula received a rough woollen habit, exchanged her jewelled belt for a common rope with knots in it, and sacrificed the long tresses to Francis’ scissors. He placed her in a Benedictine convent which her father and uncles immediately stormed in rage. She clung to the altar of the church, threw aside her veil to show her cropped hair and remained adamant. End of movie material. Sixteen days later her sister Agnes joined her. Others came. They lived a simple life of great poverty, austerity and complete seclusion from the world, according to a Rule which Francis gave them as a Second Order (Poor Clares). Francis obliged her under obedience at age 21 to accept the office of abbess, one she exercised until her death. The nuns went barefoot, slept on the ground, ate no meat and observed almost complete silence. (Later Clare, like Francis, persuaded her sisters to moderate this rigor: “Our bodies are not made of brass.”) The greatest emphasis, of course, was on gospel poverty. They possessed no property, even in common, subsisting on daily contributions. When even the pope tried to persuade her to mitigate this practice, she showed her characteristic firmness: “I need to be absolved from my sins, but I do not wish to be absolved from the obligation of following Jesus Christ.” Contemporary accounts glow with admiration of her life in the convent of San Damiano in Assisi. She served the sick, waited on table, washed the feet of the begging nuns. She came from prayer, it was said, with her face so shining it dazzled those about her. She suffered serious illness for the last 27 years of her life. Her influence was such that popes, cardinals and bishops often came to consult her—she never left the walls of San Damiano.
Francis always remained her great friend and inspiration. She was always obedient to his will and to the great ideal of gospel life which he was making real. A well-known story concerns her prayer and trust. She had the Blessed Sacrament placed on the walls of the convent when it faced attack by invading Saracens. “Does it please you, O God, to deliver into the hands of these beasts the defenceless children I have nourished with your love? I beseech you, dear Lord, protect these whom I am now unable to protect.” To her sisters she said, “Don’t be afraid. Trust in Jesus.” The Saracens fled. (AmericanCatholic.org)

Scripture today: Ezechiel 9:1-7; 10:18-22; Psalm 113:1-2, 3-4, 5-6; Matthew 18:15-20

Jesus said to his disciples, If your brother sins against you, go and show him his fault, just between the two of you. If he listens to you, you have won your brother over. But if he will not listen, take one or two others along, so that 'every matter may be established by the testimony of two or three witnesses.' If he refuses to listen to them, tell it to the church; and if he refuses to listen even to the church, treat him as you would a pagan or a tax collector. I tell you the truth, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven. Again, I tell you that if two of you on earth agree about anything you ask for, it will be done for you by my Father in heaven. For where two or three come together in my name, there am I with them. (Matthew 18:15-20)

The Church Everyone understands that the Christian religion is about Jesus Christ. The Christian is a follower of Jesus Christ. Some may have limited notions of this, thinking that this simply means following the example of Jesus Christ or accepting his teachings. They may not understand that it means loving him for the living unseen person he is, and being transformed by grace into his likeness. What many do not perceive is the place of the Church in the Christian religion. There is no doubt that nothing

must be allowed as coming between Christ and the Christian. The Christian loves and follows Christ, but many interpret this to mean that the Church is largely irrelevant, or an accident, or a mere historical instrument for bringing Christ to the nations. But this is not the mind of Christ on the matter. With great deliberation Christ established his Church, and as St Paul expresses it, the Church is his (mystical) “body.” Christ abides in the Church, and looks on the Church as his spouse, for he is the Bridegroom. So the Church must loom large in the mind of the Christian, because it looms large in the mind of Christ. Important questions must be asked and answered: Where is Christ’s Church, and which of the churches is it? What is its status and role in the Christian life, and how should the Christian comport himself in relation to it? The Catholic Church has clear answers to this, and it presents itself to the world as Christ’s envoy, his representative, bearing his authority to teach, guide and sanctify the faithful in his name. I say this as an introduction to our Gospel passage today, because it is one of the passages of the Gospels in which Christ refers to “the church.” The most notable passage in the Gospels in which our Lord speaks of “the church” occurs two chapters before our passage today. In it (Matthew 16: 18-19) our Lord states that he will build his Church (mou teen ekkleesian) on the rock of Simon Peter. The gates of hell will not prevail against it. To Simon, its rock of foundation, he will give the keys of the kingdom of heaven. Then two chapters later, in talking with his disciples, our Lord again refers to the Church (tee ekkleesia).

Let us then consider “the church” as spoken of in this passage of today. To begin with, our Lord is addressing his disciples, and therefore the incipient Church, the Church in embryo as it were. “If your brother sins against you,” would seem to be a reference not just to a purely personal slight, but something that is adversely affecting the Church. It warrants correction with weight, and our Lord directs his disciples to correct the “sin” that has been committed “against you.” The Church is being harmed by this “sin.” If “he will not listen, take one or two others along, so that 'every matter may be established by the testimony of two or three witnesses.'” Christ is making provision for dealing with harm done to the Church by “sins against you.” We are reminded of the statement of Pope Benedict XVI that “the greatest persecution of the church does not come from enemies on the outside, but is born from the sin within the church” (May 11, 2010). If a member of the Church knows of “sin” that is being committed against the Church — it could be, say, underhand, destructive and calumniating talk that harms the Church, or scandalous behaviour — then that person should correct the offender. If the correction has no effect, more persons ought be enlisted to correct the offender. But still no result may be seen. In that case, our Lord directs that there be official sanctions that will put an end to the harm. “If he refuses to listen to them, tell it to the church; and if he refuses to listen even to the church, treat him as you would a pagan or a tax collector.” Christ foresaw excommunication, and St Paul himself in his Letters had recourse to this sanction. The point here is the sacredness of the Church. There is an imperative requirement that its life of holiness be protected. The Church is so important to Christ our Lord, that evils within it cannot be allowed to continue unchecked and uncorrected. What the Church formally decides will be sanctioned in heaven: “I tell you the truth, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven” (Matthew 18:15-20). The Church is important to Christ. It ought be important to us.

There is a further indication of the importance of the Church in our passage today. Christ guarantees the effectiveness of the Church’s prayer: “I tell you that if two of you on earth agree about anything you ask for, it will be done for you by my Father in heaven. For where two or three come together in my name, there am I with them.” All this is to say that in the divine scheme of redemption the Church matters greatly. St Paul tells us that we must put on the mind of Jesus Christ, and he loved the Church and gave it a tremendous role in his mission. Let us then never disregard the Church in our notion of what it means to be a Christian.

(E.J.Tyler)

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Second reflection: (Ezechiel 9:1-7; 10:18-22)

Being good or being evil One of the distinctive features of our age is the general assumption that sin is not a serious matter.

Crime matters, but not sin. Sin is a purely personal persuasion, with little objective reality. It is a matter of taste and has few ultimate consequences. One way of regaining a sense of the offensiveness of sin is to read those many passages of Scripture in which God speaks severely of sin and inflicts harsh punishment on the sinner. In the Sacred Scriptures, sin offends God — nothing offends him so much as sin. One such passage is in Ezechiel 9, in which God describes in visionary form the punishment of the wicked and the preservation of the good: 'I heard him say to the others, "Follow him through the city, and strike. Show neither pity nor mercy; old men, young men, virgins, children, women, kill and exterminate them all. But do not touch anyone with a cross on his forehead. Begin at my sanctuary." So they began with the old men in front of the Temple.'

In the sight of God, what is ultimately important is moral and religious goodness, and what absolutely offends him is moral wickedness. Each brings its sanction. So let us make our choice, living out to their ultimate consequences these great and simple facts.

(E.J.Tyler)

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In your personal prayer, whenever you experience the weakness of the flesh you should repeat: Lord, give the Cross to this poor body of mine, which gets tired and rebellious!

Thursday of the nineteenth week in Ordinary Time C/II

(August 12) St. Louis of Toulouse (1274-1297)
When he died at the age of 23, Louis was already a Franciscan, a bishop and a saint! Louis’s parents were Charles II of Naples and Sicily and Mary, daughter of the King of Hungary. Louis was related to St. Louis IX on his father’s side and to Elizabeth of Hungary on his mother’s side. Louis showed early signs of attachment to prayer and to the corporal works of mercy. As a child he used to take food from the castle to feed the poor. When he was 14, Louis and two of his brothers were taken as hostages to the king of Aragon’s court as part of a political deal involving Louis’s father. At the court Louis was tutored by Franciscan friars under whom he made great progress both in his studies and in the spiritual life. Like St. Francis he developed a special love for those afflicted with leprosy. While he was still a hostage, Louis decided to renounce his royal title and become a priest. When he was 20, he was allowed to leave the king of Aragon’s court. He renounced his title in favour of his brother Robert and was ordained the next year. Very shortly after, he was appointed bishop of Toulouse, but the pope agreed to Louis’s request to become a Franciscan first. The Franciscan spirit pervaded Louis. "Jesus Christ is all my riches; he alone is sufficient for me," Louis kept repeating. Even as a bishop he wore the Franciscan habit and sometimes begged. He assigned a friar to offer him correction — in public if necessary — and the friar did his job. Louis’s service to the Diocese of Toulouse was richly blessed. In no time he was considered a saint. Louis set aside 75 percent of his income as bishop to feed the poor and maintain churches. Each day he fed 25 poor people at his table. Louis was canonized in 1317 by Pope John XXII, one of his former teachers.
"All the faithful were edified by the fervour of his devout celebration of Mass, the efficacy of his deep humility, his tender compassion, his upright life, the harmonious congruity in all his actions, words and bearing. Who without wonderment could look upon a most charming young man, the son of so mighty a king, outstanding for his generosity, raised to such dignity, renowned for his influence, pre-eminent for humility, living a life of such mortification, endowed with such wisdom, clothed in so poor a habit yet renowned for the charm of his discourse and a shining example of upright life?" (contemporary biography). (AmericanCatholic.org)

Scripture today: Ezechiel 12: 1-12; Psalm 77; Matthew 18:21–19:1

Then Peter came to Jesus and asked, Lord, how many times shall I forgive my brother when he sins against me? Up to seven times? Jesus answered, I tell you, not seven times, but seventy-seven times. Therefore, the kingdom of heaven is like a king who wanted to settle accounts with his servants. As he began the settlement, a man who owed him ten thousand talents was brought to him. Since he was not able to pay, the master ordered that he and his wife and his children and all that he had be sold to repay the debt. The servant fell on his knees before him. 'Be patient with me,' he begged, 'and I will pay back everything.' The servant's master took pity on him, cancelled the debt and let him go. But when that servant went out, he found one of his fellow- servants who owed him a hundred denarii. He grabbed him and began to choke him. 'Pay back what you owe me!' he demanded. His fellow- servant fell to his knees and begged him, 'Be patient with me, and I will pay you back.' But he refused. Instead, he went off and had the man thrown into prison until he could pay the debt. When the other servants saw what had happened, they were greatly distressed and went and told their master everything that had happened. Then the master called the servant in. 'You wicked servant,' he said, 'I cancelled all that debt of yours because you begged me to. Shouldn't you have had mercy on your fellow- servant just as I had on you?' In anger his master turned him over to the jailers to be tortured, until he should pay back all he owed. This is how my heavenly Father will treat each of you unless you forgive your brother from your heart. When Jesus had finished saying these things, he left Galilee and went into the region of Judea to the other side of the Jordan. (Matthew 18:21–19:1)

Forgiveness I would invite anyone to look back on his or her life and ask, what has been my biggest difficulty? Doubtlessly there will have been numerous difficulties — disappointments, frustrations, failures — but I suspect that for most, the biggest difficulty will be that of coming to terms with past and present injuries. The difficulty will be the sense and the memory of injury, insult, injustice, as the case may be. The memory will be painful and a source of constant if submerged anger, indignation

and resentment. This is a common experience of life. Those who have their wits about them will realize that this has to be kept in check, as does every other nagging problem, if the work of life is to proceed. It has to be corralled, confined to a certain corner of life and consciousness while the pressing business of each day continues. But there the anger and the memory remain, quietly festering and never healing. The experience of injury is inevitable in a fallen world, and the injury can be great and undeserved. It may be partially deserved, and partially not. An injury sustained during the early years of life, an injury thoughtlessly or even in good faith inflicted, an injury which is nevertheless perceived to be an injustice, can cause a life-long bitterness. With this bitterness comes a degree of unhappiness, and in any case it limits the power of a person to love and serve. The one who is secretly burdened with the bitterness of a past injury may wish that he or she did not feel this bitterness, but it seems impossible to shake it off. It has lodged deep in the mind and heart and holds its position with a vice-like grip. It is always resurfacing, and memories have to be held strictly in check if a personal equilibrium is to be maintained. That is the human problem. What, then, to do? Rather, what does Jesus Christ say we are to do? Let us notice that he does not pat us on the head and soothingly say, yes, I understand — don’t worry about it. It was all his or their fault. Just carry on and try to forget it. Of course, Jesus Christ does understand — he went through it himself. But he says firmly: you must forgive, and forgive from the heart!

In fact, the matter of forgiveness of those who have injured us is one of the fundamentals of the Christian life. It may even be among the most distinctive features of the Christian religion. I would be interested to ask an expert on the Jewish religion what place does the forgiveness of injuries from the heart have in its scheme. In the Old Testament, man's forgiveness of his fellow-man for injuries is mentioned, but infrequently. It is revealing that our Lord said that “You have heard that it was said, you shall love your neighbour and hate your enemy. But I say to you....” (Matt 5:43-44). That is to say, the arrival of the Messiah was needed to bring the teaching of absolute forgiveness into full relief. Or again, where is forgiveness from the heart in the religion of Islam? Where is it repeatedly and unambiguously stressed in the Koran? For Islam, forgiving those who wrong you is a good thing. But if you take revenge instead, you will not be blamed (Koran Sura 42:37-43; 2:194). Perhaps the most intractable locale of conflict in the contemporary world is that between the Israelis and certain sections of the Palestinians in the Middle East. It is being fuelled by the mutual sense of past injury and injustices. What a transformation there would be were each side led by a religious dogma that made forgiveness from the heart a moral imperative! Christ lays down forgiveness from the heart as an absolute moral imperative, and the sad thing is that too few of his followers are true disciples in this acid test. On one occasion when our Lord had finished his teaching on the danger of wealth, he said of salvation, “With man this is impossible, but with God all things are possible” (Matt 19: 26). The same may be said of forgiveness from the heart. We must do all we can, and ask God insistently for the grace to bring our efforts to perfection. Our ambition ought be to end each day, having forgiven from the heart all those who in the past have injured us. If we make this our aim, we may, by the end of life, have succeeded.

How wonderful it will be if, as we breathe our last on our final sick-bed, our heart has been freed from all refusal to forgive. The problem is that we do not know when our call may come. It may come suddenly and with no time to prepare. We may be dead before we know it. Are we ready to stand suddenly before our Judge, ready in the sense of having forgiven all, and from the heart? Let us begin now, today, in the great and demanding work of forgiveness. Jesus is our example. Ah yes, now I begin!

(E.J.Tyler)

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Second reflection: (Matthew 18: 21-19:1)

The imperative to forgive Time and again in the Scriptures God warns of the dire results of disregarding his holy will.

Punishment will assuredly come if there is not repentance. Consider Ezechiel 12: 1-12. We see it again in our Lord's words in Matthew 18: 21-19:1. In this passage the master hands his unforgiving servant over to the torturers till he should pay his impossibly large debt. Our Lord concludes by saying that that is how our heavenly Father — our Father! — will deal with us unless we forgive from the heart. So, however difficult it might be, we just must strive every day to forgive all those who have injured us in any way. The thought of a coming judgment and punishment for failure to forgive may help and motivate us. The thought of God's forgiveness of us, with our far larger debts, should help even more. So should the very example of our Lord, forgiving to the last those who injured him.

Whatever be our motivation, we simply must go to our judgment before God having forgiven all, if we want to be forgiven ourselves. Let's make that our life's ambition: to forgive all and to forgive everything. It will require great and daily renunciation.
(E.J.Tyler)

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How right that priest was when he preached, saying, “Jesus has forgiven me the great multitude of my sins in spite of my ingratitude. How generous he is! If the many sins of Mary Magdalen were forgiven because she loved greatly, many more have been forgiven me. What a great debt of love still remains for me to pay!”

Jesus, I’m ready to the point of madness and heroism! With the help of your grace, even if I have to die for you, Lord, I will never abandon you again.

Friday of the nineteenth week in Ordinary Time C/10

(August 13) Saints Pontian and Hippolytus (d. 235)
Two men died for the faith after harsh treatment and exhaustion in the mines of Sardinia. One had been pope for five years, the other an antipope for 18. They died reconciled.

Pontian. Pontian was a Roman who served as pope from 230 to 235. During his reign he held a synod which confirmed the excommunication of the great theologian Origen in Alexandria. Pontian was banished to exile by the Roman emperor in 235, and resigned so that a successor could be elected in Rome. He was sent to the “unhealthy” island of Sardinia, where he died of harsh treatment in 235. With him was Hippolytus (see below) with whom he was reconciled. The bodies of both martyrs were brought back to Rome and buried with solemn rites as martyrs.
Hippolytus. As a presbyter in Rome, Hippolytus (the name means “a horse turned loose”) was at first “holier than the Church.” He censured the pope for not coming down hard enough on a certain heresy—calling him a tool in the hands of one Callistus, a deacon—and coming close to advocating the opposite heresy himself. When Callistus was elected pope, Hippolytus accused him of being too lenient with penitents, and had himself elected antipope by a group of followers. He felt that the Church must be composed of pure souls uncompromisingly separated from the world, and evidently thought that his group fitted the description. He remained in schism through the reigns of three popes. In 235 he was also banished to the island of Sardinia. Shortly before or after this event, he was reconciled to the Church, and died with Pope Pontian in exile. Hippolytus was a rigorist, a vehement and intransigent man for whom even orthodox doctrine and practice were not purified enough. He is, nevertheless, the most important theologian and prolific religious writer before the age of Constantine. His writings are the fullest source of our knowledge of the Roman liturgy and the structure of the Church in the second and third centuries. His works include many Scripture commentaries, polemics against heresies and a history of the world. A marble statue, dating from the third century, representing the saint sitting in a chair, was found in 1551. On one side is inscribed his table for computing the date of Easter, on the other a list of how the system works out until the year 224. Pope John XXIII installed the statue in the Vatican library.
“Christ, like a skilful physician, understands the weakness of men. He loves to teach the ignorant and the erring he turns again to his own true way. He is easily found by those who live by faith; and to those of pure eye and holy heart, who desire to knock at the door, he opens immediately. He does not disdain the barbarian, nor does he set the eunuch aside as no man. He does not hate the female on account of the woman’s act of disobedience in the beginning, nor does he reject the male on account of the man’s transgression. But he seeks all, and desires to save all, wishing to make all the children of God, and calling all the saints unto one perfect man” (Hippolytus, Treatise on Christ and Antichrist). (AmericanCatholic.org)

Scripture today: Ezechiel 16: 59-63; Isaiah 12:2-3, 4bcd, 5-6; Matthew 19:3-12

Some Pharisees approached him, and tested him, saying, "Is it lawful for a man to divorce his wife for any cause whatever?" He said in reply, "Have you not read that from the beginning the Creator 'made them male and female' and said, 'For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh'? So they are no longer two, but one flesh. Therefore, what God has joined together, no human being must separate." They said to him, "Then why did Moses command that the man give the woman a bill of divorce and dismiss her?" He said to them, "Because of the hardness of your hearts Moses allowed you to divorce your wives, but from the beginning it was not so. I say to you, whoever divorces his wife (unless the marriage is unlawful) and marries another commits adultery." (Matthew 19:3-12)

Marriage One of the most important of Hegel’s philosophical works is his Phenomenology of Spirit. In the “Self-consciousness” chapter there is the first subsection, "Independent and Dependent Self-Consciousness: Lordship and Bondage." In this section there is the famous Master-Slave dialectic which is widely understood to be a key element in Hegel's philosophical

system, and has heavily influenced many subsequent philosophers. It narrates in story form the encounter between two self-conscious beings, who engage in a "struggle to the death" before one enslaves the other. It is a kind of parable or exemplar of the basic dynamics of reality. The "I" sees another "I" and finds its own pre-eminence and control compromised. It ignores this other or sees it as a threat to itself. The only means of re-asserting itself, in order to proceed toward self-consciousness, is by entering into a struggle for pre-eminence. Let us not go further into Hegel’s influential philosophy — he is widely credited with having provided Karl Marx with his basic dialectical system. Some have suggested that his idea also provided the inspiration for Søren Kierkegaard's conception of man’s sinful bondsman relationship with God. Others have seen an influence upon Friedrich Nietzsche's ideas about Master Morality and Slave Morality. The point of my introducing Hegel here is not to discuss an important current in philosophical thought but to show the dominance of “struggle” and antagonism in an important line of modern thought. Struggle is seen as a key to the universe and to all of reality. It is the fundamental given, the starting point, the initial law of the world. Now, it is not difficult to see why struggle and antagonism would be taken as the central dynamic of all things, because life involves a constant struggle, and struggle for survival and for dominance is to be seen everywhere. But it is a bad philosophy. This is not the law of the universe as implanted in creation by the Creator. The basic law of creation is communion. We must start not with antagonism but with communion.

The struggle that Hegel lighted on is a symptom of a breakdown from how things were made and meant to be. We must start from, and look for communion in and among things. What do we see? Everywhere there is a natural dynamic that seeks to unite. At the level of the tiniest neutron there is a system of unity, of interconnectedness in action. Living things depend on one another, and in the animal world, animals generally live and act in concert with their kind. The new-born finds itself being protected by its parent, and it instinctively seeks to be with its parent and its own kind. The imprint of communion is everywhere. The universe gives the impression of being a system, and not just a vast, antagonistic disconnection. While there is struggle, there is a deeper pining for communion. In this it bears the imprint of its Maker. The Maker of the world is not an antagonistic Being who causes antagonism and disunity in all that he does or makes. He causes communion. The struggling-against and the antagonism must have come from somewhere else. It is a great noxious weed that has appeared from the beginning. When we look at man, he is born into and for communion. He is born precisely into a family, and family derives from marriage, and marriage is the most natural thing in the world — and it is a communion of persons. Man’s happiness is found in communion. The “struggle” of life is above all a struggle not for dominance but for communion, love and mutual respect. Let this be our backdrop in pondering our Lord’s words on Marriage and its unbreakable bond. In the beginning, God made human beings male and female, our Lord reminds his listeners. He implanted in the very constitution of the human being a structure of communion, giving to it the natural impulse to the unity in one flesh of marriage. So, our Lord said, “they are no longer two, but one flesh. Therefore, what God has joined together, no human being must separate” (Matthew 19:3-12).

Marriage is meant by God, our Lord tells us, to be an indissoluble communion of persons. It is, then, the great sign of the communion which ought exist among men, and between God and man. Every married couple has the mission of bearing witness to the vocation to communion which belongs to man. This natural vocation is raised to a new dignity in the Sacrament of Matrimony, instituted by Christ, in which the married couple is a sign and a channel of the love which Christ has for his Church. Let us strive not to struggle against others, but to be in communion with them. Let this be the law of every marriage, and let every marriage be a sign of the communion which ought to prevail among men everywhere.

(E.J.Tyler)

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Second reflection: (Ezechiel 16: 59-63, alternative first reading)

Personal Responsibility From the dawn of human history one of man's greatest failings has been the avoidance of personal

responsibility for his actions. Someone or something else is seen to be responsible, to be the cause, and so something or someone else is to be blamed. We see it in Adam ('the woman gave me the fruit to eat'), down to our own day. But God tells Ezechiel that Jerusalem will be judged by her deeds (Ezechiel 16: 59): "Jerusalem, I will treat you as you deserve, you who have despised your oath even to the extent of breaking a covenant..." So we must take responsibility for our lives, and if we do not, we will be held accountable by God for this failure. What does this mean in the concrete? It means taking responsibility for the use we make of time as the preparation for eternity. We cannot halt or delay the inexorable march of time towards its end. Every moment of time that passes is a jewel that has gone from sight, and the question is and will be, how have we used the time that was ours? We are responsible for its use.

We must use time to lovingly fulfill the work given to us by God and to avoid offending him by sin. We can expect our work to be ordinary work fulfilled in an ordinary round, just as it was for the Holy Family those many years in Nazareth. Let's not waste time. Let's do our work in life for God.

(E.J.Tyler)

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Lazarus rose because he heard the voice of God and immediately wanted to get out of the situation he was in. If he hadn’t wanted to move, he would just have died again.

A sincere resolution: to have faith in God always; to hope in God always; to love God always… he never abandons us, even if we are rotting away as Lazarus was.

Saturday of the nineteenth week in Ordinary Time C/II

(August 14) Saint Maximilian Mary Kolbe, priest and martyr
St. Maximillian was born in the Poland in 1894. He entered the novitiate of the Conventual Franciscans in 1910. In 1914 and three years later help organized the association The Militia of the Immaculate Virgin Mary. He was ordained in Rome in 1918. In

1922, he began publishing the magazine, "Knight of the Immaculate," first in Polish and then in other languages. In 1927, he began building a whole town with property donated by a wealthy nobleman, called the "Town of the Immaculate," outside of Warsaw. There he began training people with vocations among the laity and prospective Religious and Priests, to become apostles of Mary. The first Marian Missionaries to Japan were trained in the "Town of the Immaculate." In 1930, Maximillian opened a Marian publication apostolate in Nagasaki, Japan one of the two cities in Japan which would later be ravaged by a nuclear bomb during the Second World War. As popes have been saying ever since, God chose His most faithful people as a sacrifice to insure future peace in the world. In 1939, Maximillian was arrested by the Nazis who had taken over Poland and sent to Auschwitz. Two years later, in July of 1941, at Block Fourteen, where Saint Maximilian was being kept, revealed that a prisoner had escaped. The policy was to assemble all the prisoners from the block in the yard where they would stand at attention the whole day. If, by the end of the day, the escapee had not been recovered, ten others would be chosen at random to die in his place. By three o'clock the prisoner was still not found. One of the ten chosen to die was Francis Gajowniczek. Mr. Gajowniczek cried out, "My poor wife, my poor children! What will happen to my family!" That is when Fr. Kolbe came forward, asked to exchange places with Gajowniczek and took the place of the condemned man. Father Kolbe was sent to the starvation bunker. He lead those with him in prayer. After two weeks, he was still alive. On the morning of August 14, 1941 a lethal dose of carbolic acid was injected into him. He was canonized by Pope John Paul II on October 10, 1982.

Scripture today: Ezechiel 18: 1-10.13.30-32; Psalm 50; Matthew 19:13-15

Children were brought to Jesus that he might lay his hands on them and pray. The disciples rebuked them, but Jesus said, “Let the children come to me, and do not prevent them; for the Kingdom of heaven belongs to such as these.” After he placed his hands on them, he went away. (Matthew 19:13-15)

Like children As we think of the story of mankind as it is presented in the Scriptures, there is one quality of character that God required, and which all too often was refused. God asked for docility and teachableness. Man had to learn what was right and wrong and act accordingly, and look to God as his Teacher and Lord. At the beginning when Man came forth from the creative action of God, he had to learn what to do, and it was God who told him what to do. You may eat of the fruit of any tree

of the Garden — use your gifts and intelligence to develop yourself and the Garden in which I, your Lord and God have placed you — but of the fruit of the tree of the knowledge of good and evil, you must not eat. That is to say, whatever you construct in the Garden of life and the world, you are not to act according to your own system of what is right and wrong. In all that you do, you are to respect the objective moral law that comes from my hand. So then, God taught man what he should do and what he should not do, but he refused. He was not docile. He was not teachable, and this was catastrophic in its consequences. There are thus two types of persons as presented in the Scriptures. There are those who aspire to be true children of God, being guided by his word and his will, and there are those who wish wilfully to pursue their own path. The former is teachable, docile, open to and eager to know the intimations of the divine will. He is able to be shaped in accordance with the will of God. There are many instances of this in the Scriptures. The Fathers of the Church understood Adam and Eve to have repented and to have subjected themselves to the divine will after being cast out of their privileged position. Abel was a docile and teachable child of God, while Cain was not. Noah, Abraham, Isaac, Jacob, Joseph, Moses, David and the prophets — in a word, the saints of the chosen people were teachable. They were able to be taught by God and were taught by him. They were true children of God, and we have an outstanding instance of them in the ones who made up the scene of Christ’s presentation in the Temple: Mary, Joseph, Simeon, Anna, and Jesus.

To be a child of God is to be docile, teachable, looking to obey his will, able to be shaped by his grace and formed in his likeness. The child typically emulates and learns from the parent. The child even looks like the parent. The seed of one plant gives rise to another of its likeness. The young animal or bird imitates its parent and thus learns to hunt and make its way in its brief span of existence. Where would it be had it not been taught by its parent, and had it not been instinctively disposed to follow its lead docilely? This pattern is everywhere. I tend to think that in general the successful man was once a successful child. The successful child is one who is teachable and docile — hopefully, before prudent and knowing parents. It is with good reason, then, that Christ describes those to whom the kingdom of heaven belongs as being “children.” Typically, children have numerous defects and their childhood stage is but the beginning of their life’s work of remedying those defects and limitations. But what the typical child does normally have is teachableness. He is docile. When he is not teachable and docile, he is “a bad boy.” The best example of “the child,” is of the child who is open to parental influence, dependent on the guidance and directions of his father and mother. So it is that our Lord receives the children with love. He insists on their being allowed to approach him. Our Lord loves them because they have the openness to the kingdom of God, which is nothing other than the lordship of God, especially as present in the person of Jesus Christ. Further, our Lord says that it is to such as these that the kingdom of heaven belongs (Matthew 19: 13-15). On another occasion our Lord said that unless we become like little children we shall never get into the kingdom of God. This means becoming truly docile in the presence of the will of God, and what is this but to become like Jesus Christ himself? Christ is the Son of the living God. He is the Father’s equal in being, most certainly, but is his very Son, his Child from all eternity. Jesus Christ is the archetype of what spiritual childhood, the human ideal, really is.

Let us often observe this good feature in the best children, their teachableness and their docility. If a child has this, he is well on the way to being a good man or woman. What can frustrate this eventuality is if, the child being teachable, the parent is a poor parent. But God is a superbly excellent parent, the perfect parent, and he will take us to the heights if we are but teachable and docile before him. Let us, then, with the aid of God’s grace every day, seek to be like little children in our Lord’s sense of the term, for to these belong the kingdom of heaven.
(E.J.Tyler)

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Second reflection: (Ezechiel 18: 1-10.13.30-32)

Personal freedom The influence of philosophical thought on the thinking of society is not often noticed. One philosophical position that has had influence is that which claims that we are not free. Our so-called decisions are the product, so this view goes, of a variety of forces within and without. In the last analysis man is not responsible for his actions. While such a view has simplicity and avoids the complication involved in the mystery of freedom and morality, it flies in the face of sheer experience. We are aware that we are free. Besides, God has revealed very clearly and had it taught and written down (Ezechiel 18: 1-10.13.30-32) that each man is indeed responsible for his actions and will be held to account for them.

Our Lord said that the one who sins is to that extent a slave. So the greatest form of slavery, the greatest loss of freedom, is due to the enslavement that comes from deliberate sin. We must therefore take responsibility for our lives and live for the pursuit of holiness, determined to avoid sin. The key is to strive to avoid deliberate venial sin, and to repent of venial sin when it is committed. For this, we must exercise our freedom. Let us love our freedom, and protect it by resisting deliberate sin.

(E.J.Tyler)

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Let us marvel at the lovable paradox of our Christian condition: it is our own wretchedness which leads us to seek refuge in God, to become “like unto God”. With him we can do all things.

The Assumption of the Blessed Virgin Mary (August 15)
(Twentieth Sunday in Ordinary Time A)

(August 15) The Assumption into heaven of the Virgin Mary
On November 1, 1950, Pius XII defined the Assumption of Mary to be a dogma of faith: “We pronounce, declare and define it to be a divinely revealed dogma that the immaculate Mother of God, the ever Virgin Mary, having completed the course of her earthly life, was assumed body and soul to heavenly glory.” The pope proclaimed this dogma only after a broad consultation of

bishops, theologians and laity. There were few dissenting voices. What the pope solemnly declared was already a common belief in the Catholic Church. We find homilies on the Assumption going back to the sixth century. In following centuries the Eastern Churches held steadily to the doctrine, but some authors in the West were hesitant. However, by the thirteenth century there was universal agreement. The feast was celebrated under various names (Commemoration, Dormition, Passing, Assumption) from at least the fifth or sixth century. Scripture does not give an account of Mary’s Assumption into heaven. Nevertheless, Revelation 12 speaks of a woman who is caught up in the battle between good and evil. Many see this woman as God’s people. Since Mary best embodies the people of both Old and New Testament, her Assumption can be seen as an exemplification of the woman’s victory. Furthermore, in 1 Corinthians 15:20 Paul speaks of Christ’s resurrection as the firstfruits of those who have fallen asleep. Since Mary is closely associated with all the mysteries of Jesus’ life, it is not surprising that the Holy Spirit has led the Church to belief in Mary’s share in his glorification. So close was she to Jesus on earth, she must be with him body and soul in heaven. In the light of the Assumption of Mary, it is easy to pray her Magnificat (Luke 1:46–55) with new meaning. In her glory she proclaims the greatness of the Lord and finds joy in God her saviour. God has done marvels to her and she leads others to recognize God’s holiness. She is the lowly handmaid who deeply reverenced her God and has been raised to the heights. From her position of strength she will help the lowly and the poor find justice on earth and she will challenge the rich and powerful to distrust wealth and power as a source of happiness.
“In the bodily and spiritual glory which she possesses in heaven, the Mother of Jesus continues in this present world as the image and first flowering of the Church as she is to be perfected in the world to come. Likewise, Mary shines forth on earth, until the day of the Lord shall come (cf. 2 Peter 3:10), as a sign of certain hope and comfort for the pilgrim People of God” (Dogmatic Constitution on the Church, 68). (AmericanCatholic.org)

Scripture today: Apocalypse 11: 19, 12: 1-6.10; Psalm 44; 1 Cor 15: 20-26; Luke 1: 39-56

At that time Mary got ready and hurried to a town in the hill country of Judea, where she entered Zechariah's home and greeted Elizabeth. When Elizabeth heard Mary's greeting, the baby leaped in her womb, and Elizabeth was filled with the Holy Spirit. In a loud voice she exclaimed: Blessed are you among women, and blessed is the child you will bear! But why am I so favoured, that the mother of my Lord should come to me? As soon as the sound of your greeting reached my ears, the baby in my womb leaped for joy. Blessed is she who has believed that what the Lord has said to her will be accomplished! And Mary said: My soul glorifies the Lord and my spirit rejoices in God my Saviour, for he has been mindful of the humble state of his servant. From now on all generations will call me blessed, for the Mighty One has done great things for me— holy is his name. His mercy extends to those who fear him, from generation to generation. He has performed mighty deeds with his arm; he has scattered those who are proud in their inmost thoughts. He has brought down rulers from their thrones but has lifted up the humble. He has filled the hungry with good things but has sent the rich away empty. He has helped his servant Israel, remembering to be merciful to Abraham and his descendants for ever, even as he said to our fathers. Mary stayed with Elizabeth for about three months and then returned home. (Luke 1:39-56)

Mary and the ordinary life At times when we think of outstanding historical figures, or people who have achieved some prominence, we can drift into wishful hopes of some notoriety. Behind this there can lie the hidden assumption that life’s value and meaning depend on recognition by others. Yet human life is filled with much that is ordinary. In the nature of the case, the life of the many brings little praise and often no prominence. It consists of a multitude of ordinary duties common to the many,

duties constantly repeated, fulfilled in unnoticed ways day after day. Most people live unobserved beyond their own circle, and die with little recognized trace after them. They are soon forgotten. There is little in their life’s path that seems to them or to others to be in any way special, let alone spectacular. They sink, we could say, like a stone with scarcely a ripple. The temptation is to think that because it is ordinary, such a life is fruitless, inconsequential, and of little value to God or to the world. Now, the Church proposes for our celebration her who is now more glorious than any other creature, her who is the mother of God made man and of every disciple of Christ — Mary! In Christ, she is the help of all Christians, and indeed of all mankind. All may call on her as their glorious queen mother who by her intercession and example will help them attain the glory won by Christ. Her own life consisted of a very ordinary and unspectacular round of family and village duties. She grew up relatively unknown and spent her years in Nazareth as a humble wife and mother, teaching the growing Jesus, cooking, cleaning, carrying the water from the well, attending the synagogue, doing everything that the average villager would have been doing. There is no evidence that she was especially noticed. There is no indication that she, among the village women, was the village leader. Doubtless she was respected and admired. But she was not prominent, dominant, nor widely known, yet no other human person lived so holy a life.

In the midst of this ordinary life, Mary the mother of Christ never in the slightest way sinned in thought, word, or deed. She fulfilled God’s will absolutely and with a perfect love for him. There were women in the Old Testament who were holy and whose path in life was much more prominent and notable. But the one most blessed of all women, indeed the greatest of human beings in holiness of soul, was given a path in life that on the face of it was very ordinary. Because of the way she lived this ordinary life, she was assumed body and soul to our common homeland. This surely reminds us that the path which God in his providence has given us to tread, no matter how ordinary, humble and repetitive, has great value in God’s sight if in it we faithfully strive to do God’s will. If we endeavour to fulfil as best as we can the humble and ordinary responsibilities he has given us in life, we shall share in our measure the glory that Mary our mother now has. Today (August 15) we think of Mary the mother of Christ, at the end of her mortal life, being taken up body and soul into heaven in glory. Kept free of all stain of original sin at her conception, she remained full of grace throughout her life of faith and obedience. Never did the slightest stain of sin touch her soul. Thus death, which St Paul describes as the wages of sin, did not prevail over her. At the end of her mortal life she followed her divine Son who, having risen from the dead, ascended into heaven many years before. The thought of Mary, assumed body and soul glorious into heaven, should give us hope as we toil at our duties of every day. Our path is hers, and she shows us the way. By thinking of our Lady in glory we are able to regain a sense of the grandeur of ordinary life, for Mary’s life was an ordinary and obscure one, but lived extraordinarily well. By living well our ordinary life we are living as true children of Mary, her children — remembering that our Lord said that we are to become like little children if we wish to enter the Kingdom of Heaven.

Let us day by day keep close to Mary now taken up body and soul in glory, asking her to help us by her prayers to be like her, who is the first and greatest of Christians. On the Cross, our Lord gave to her his beloved disciple for her to be his mother, and in doing this he gave each of us to her. She continued after that to live her seemingly ordinary life. We are her children. Let us follow her ordinary path to glory, thinking of the glory that awaits us when the ordinary path God has given us to tread has been completed.

(E.J.Tyler)

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When you have fallen or when you find yourself overwhelmed by the weight of your wretchedness, repeat with a firm hope: Lord, see how ill I am; Lord, you who died on the Cross for love of me, come and heal me.

Be full of confidence, I insist. Keep on calling out to his most loving Heart. As he cured the lepers we read about in the Gospel, he will cure you.
(The Forge, no.213)

Liturgical Season	Sun	Mon	Tues	Wed	Thurs	Fri	Sat
Eighteenth week Ordinary Time C/II	1	2	3	4	5	6 Transfiguration	7
Nineteenth week Ordinary Time C/II	8 (universal) Mary MacKillop (Australia)	9	10 St Lawrence	11	12	13	14
Twentieth week Ordinary Time C/II	15 Assumption B V Mary