We are not just material beings, but spiritual persons with a need for meaning, purpose, and fulfillment that transcends the visible confines of this world. This longing for transcendence is a longing for truth, goodness, and beauty. Truth, goodness, and beauty are called the transcendentals of being, because they are aspects of being. Everything in existence has these transcendentals to some extent. God, of course, as the source of all truth, goodness, and beauty, has these transcendentals to an infinite degree. Oftentimes, he draws us to himself primarily through one of these transcendentals. St. Augustine, who was drawn to beauty in all its creaturely forms, found the ultimate beauty he was seeking in God, his creator, the beauty “ever ancient, ever new.”―Sister Gabriella Yi, O.P.
Wednesday, December 7, 2016
Tuesday, December 6, 2016
The doctrine of the Real Presence is necessarily contained in the doctrine of transubstantiation, but the doctrine of transubstantiation is not necessarily contained in the Real Presence. Christ could become really present without transubstantiation taking place, but we know that this is not what happened because of Christ's own words at the Last Supper. He did not say, "This bread is my body," but simply, "This is my body." Those words indicated a complete change of the entire substance of bread into the entire substance of Christ. The word "this" indicated the whole of what Christ held in his hand. His words were so phrased as to indicate that the subject of the sentence, "this," and the predicate, "my body," are identical. As soon as the sentence was complete, the substance of the bread was no longer present. Christ's body was present under the outward appearances of bread. The words of institution at the Last Supper were at the same time the words of transubstantiation. If Christ had wished the bread to be a kind of sacramental receptacle of his body, he would surely have used other words, for example, "This bread is my body" or "This contains my body."—Canon Francis J. Ripley (1912–1998). Read more HERE.
The Lord has left us a mystery to contemplate. It is right there in the middle of the “Our Father” when Jesus teaches us to pray, “Give us this day our daily bread.” (Mt. 6:11) This is generally recognized to mean pray for our basic daily necessities. (CCC 2837) This is true. Yet, hidden in the mundane and seemingly redundant word “daily” is the veiled, mysterious Greek word epiousios (επιούσιος). Epiousios is a unique word, sacramental-like in nature, a visible sign of a hidden reality. Epiousios occurs nowhere else in the Greek Bible except in the same Our Father passage in Luke 11:3 and the Apostle’s Didache. In fact, epiousios is not found anywhere else at all in Greek literature. The only recorded reference to epiousios, ever, is Jesus’ prayer.
Monday, December 5, 2016
Lest anyone be tempted to soften the demands of the Holy Gospel and foist upon the faithful "sterile assumptions" that are the real source of rigidity in the current debate between Catholics and look-a-likes, the rigidity of heterodox people and prelates which demands the faithful accept cockeyed pastoral practices that permit obstinate adulterers and fornicators to receive and thus profane the Body and Blood of Jesus Christ, a word from the initiator of the Second Vatican Ecumenical Council.
GRATA RECORDATIO (Sept. 26, 1959)
Encyclical of Pope John XXIII on the Rosary: Prayer for the Church, missions, international and social problems.
17. It must also be remarked that there are current today certain schools of thought and philosophy and certain attitudes toward the practical conduct of life which cannot possibly be reconciled with the teachings of Christianity. This impossibility We shall never cease from asserting in firm (rigid?) and unambiguous, though also calm terms. But God wishes the welfare of men and of nations! (10) (Will man respond to God's call to holiness, or will man persist in sophistry that leads to a false mercy?)
Sunday, December 4, 2016
Visas denied. "We cannot understand why Britain is treating Christians in this way."—Syriac Archbishop Dawod.
THREE archbishops from war-torn Iraq and Syria have been refused permission to enter the UK despite being invited to London to meet Prince Charles.
—By Caroline Wheeler
Three archbishops from war-torn Iraq and Syria have been refused permission to enter the UK despite being invited to London to meet Prince Charles.
The Christians ... were told there was "no room at the inn" by the Home Office when they applied for visas to attend the consecration of the UK's first Syriac Orthodox Cathedral. [...]