Do I look at everything with God's eyes?

 

Do I look at everything with God's eyes?

The Virgin Mary greeted Elizabeth, and John the Baptist jumped for joy in his mother's womb.

Elizabeth was astounded when she discovered the great mystery that had taken place in Mary, and she exclaimed: "Blessed art thou among women!" The Holy Spirit flooded her with light, for only in this way could she see what was hidden; no one else either learned of it or was able to guess its meaning because it could be understood only by supernatural means.

Almost immediately, we see the first result: Elizabeth was filled with admiration and gratitude for the honor which had been accorded her, for the woman who visited her was not simply Mary, but "the Mother of my Lord," a fact manifested to her when she felt how John was sanctified in her womb.

When the Holy Spirit filled Elizabeth with this grace, she praised Mary's faith: “Blessed is she who has believed that the Lord would fulfill his promises to her!”

St Augustine resisted his conversion: “Later on!” he would answer. Until one day God sought him, “pushed” him, and he surrendered to Him.

But Mary, the humblest of creatures, was full of grace. She did not understand completely: the mystery remained a mystery, but she believed in God and in His power. She believed without hesitation what God communicated to her through Gabriel; she did not ask for visible signs, poor proofs that we so often beg for. She surrendered to God.
This is faith: to answer the Lord with promptness and generosity.

Life is like a game of treasure hunt. One finding gives us a clue to the next site, and to the next…at the end, we find the treasure.
Our treasure is Christ. The road to it is the fulfillment of God’s Will.

The clues may be a sickness, suffering, a friend, or a sudden light in prayer. Our Lady took seriously the clues, and meditated on them in her heart.

Our resolutions:
- To examine in our prayer, from God’s perspective, whatever happens around us, this is supernatural outlook.
- To greet the Lord in the tabernacle, and “live” the Mass intensely.
- To say aspirations, like “Lord, increase my faith!”

The flower we offer today, a Lady-Slipper ‘Our Lady's Slipper’, is a symbol of Mary's Visitation trip to Elizabeth, thus, of her faith.
Dec 2 Tue

Do I keep my heart open for the plans of God?

 

Do I keep my heart open for the plans of God?
Yesterday, we began the novena to the Immaculate Conception. Each of us should strive to grow in love for our Lady by showing her special signs of affection during these days and spreading devotion to her among our friends.

Mary is the Mother of God and the Mother of each of us. Thus, we go to her confidently, for our Lady always heeds our prayers.

John, the disciple whom Jesus loved, brought Mary into his home and into his life. This is an invitation to all Christians to bring Mary into their lives. Mary certainly wants you to invoke her as your mother. Tell her, “Show me that you are my Mother."

Invoke the Blessed Virgin, asking her to be always our Mother, and to give us, along with her Son's grace, clear, sound doctrine for our minds, and love and purity for our hearts, so that we can reach God ourselves and lead many souls to him."

Now, from heaven, our Mother continues to fulfill her mission, to help in the birth and development of the divine life of Jesus in each of us.

During this Novena, each day we should offer some small gift to our Lady as a sign of our filial devotion.
It may be the effort that we make to fulfill our duties better, a mortification, some small act of Marian piety, a very definite apostolic target, or something else, small things that will make our Mother smile.

St Josemaría tells us, “Every year, during the month of May, the rector of an old seminary used to go to the rooms, knocking on the doors one by one, after the seminarians had already retired for the evening. When they opened the door, the rector would give them a rose to offer to our Lady. But whenever a seminarian had failed to be a good son of our heavenly mother, either by breaking one of the rules or neglecting his study, the rector would knock on his door and say, ‘Today, you cannot offer our Lady a rose.’"

Each day of this novena, we too want to offer our Lady a flower. At the moment of the evening examination of conscience, we hope to be able to say, 'Here you have my gift for today, Mother.' And then from her heavenly throne she will smile upon us, for in those efforts of ours she will see the reality of our love and dedication. Today, the anthurium, heart-shaped, reminds us of having a heart for the plans of God.

Mary accepted and gave herself fully to her vocation as a mother. She did not do her own will, but His Will: “Be it done unto me according to your word.” Today, I should ask myself:
1. Am I open to the plans of God in my life, as Our Lady was?
2. Do I pray about it every day, as she did?
3. Do I open my soul to God in the sacrament of confession?
Dec 1 Mon

What did the Council of Nicaea clarify?

 

What did the Council of Nicaea clarify?
Pope Leo issued the Apostolic Letter 'In Unitate Fidei' on the 1700th Anniversary of the Council of Nicaea, with the hope of "encouraging the whole Church to renew her enthusiasm for the profession of faith." 

For centuries," he said, "this enduring confession of faith has been the common heritage of Christians, and it deserves to be professed and understood in ever new and relevant ways. " After all, what unites us is greater than what divides us. 
But what is the faith of the Church on the Trinity?

God the Father is unbegotten, that is, He does not proceed from any other Person.

God the Son—who, as the incarnate Word, is Jesus Christ—begotten, proceeds from the Father (cf. Jn 8:42).

God the Holy Spirit proceeds from the Father and the Son. We can also say that he proceeds from the Father through the Son (cf. Jn 15:26).

God the Father, in knowing himself, produces a Verbum, a Word, which will be:

- God, like the Father, because God’s being and understanding are the same;
- Eternal, because God knows himself eternally;
- Numerically and specifically co-substantial with the Father. To employ an analogy, the more a man understands himself, the closer his concept of himself is to his real self. God’s intellect is infinite; the divine Word (concept) is perfectly one with the source without any kind of diversity;
- Differing from the Father only because He proceeds from him; and
- One and unique, because God knows all other things in knowing himself.

The Word, aside from being God, is the Son of God, as Revelation teaches. 

God the Father, upon knowing himself, engenders the Son, who is a perfect image of the Father. When He loves himself as the Ultimate Good, He loves the Son, and the Son necessarily loves the Father.

There is a bond between them, an infinite love, which receives the revealed name of the Holy Spirit. Since He exists, He is of the same divine nature as the Father and the Son, because in God there is nothing that is not God himself. Therefore, the Holy Spirit is subsistent Love, infinitely perfect, equal in nature to the Father and the Son, but a distinct Person with respect to either of them.

The Holy Spirit proceeds from the Father and the Son. This is a central point of Catholic dogma, taught by the Church in accordance with the common stance of the Greek and Latin Fathers. Even though the formulas used in the East (a Patre per Filium) and West (ex Patre Filioque) differ, they express the same doctrinal content. We all believe that the Holy Spirit proceeds from the Father and the Son as from one principle." 

The difference in formulas—and, above all, a misinterpretation of their meaning—has been the cause of the separation of some Eastern churches from the See of Rome, resulting in a serious rift within the Church.

The separation appeared at the end of the ninth century, when Photius was Patriarch of Constantinople, and reached its consummation by the end of the eleventh century, in the so-called Eastern Schism. The rift continues up to the present day, despite substantial attempts to bridge it.
Nov 30(bis) Sun

How should I begin this Season of Advent?

 

How should I begin this Season of Advent?

The new liturgical year begins with this season of Advent. Today is a good day for us to show great affection towards our Redeemer and start again in our interior life. Yes, a new start, a new beginning. We should find ourselves starting again every day, every hour.

Thus, St Josemaría advised us to dedicate each day of the week to a solid devotion as a help for our presence of God. “Sunday, for example, is good for praising the Trinity: glory to the Father, glory to the Son, glory to the Holy Spirit. I tend to add, and glory to holy Mary. And... a childish thing, of which I'm not ashamed: to St Joseph too..."

“On Mondays, we can pray for the holy souls in purgatory. There we find souls who are dear to us ... Besides, we see all of them as our friends, our brothers and sisters, since they are almost already crowned with the laurels of heaven, almost enjoying the Love of God: they need a final purification. They're good intermediaries to help us conquer in the little things that make up our normal day of work..."

“And Tuesday? I dedicate it to the Guardian Angels. You can say whatever you want to them, since you're not bound by formulas."

“And Wednesday? It's St Joseph's day."

“On Thursdays, many acts to honor the holy Eucharist: spiritual communions, acts of reparation... Now more than ever, our Lord is offended in this sacrament of Love ..."

“On Fridays, ‘Hail, Holy Cross, our only hope!’ And we feel a pang of conscience for complaining about some suffering or other. What is our suffering next to our Lord's? Greet him on the Cross, offer him words of love: I won't flee from you, I'll embrace you. As soon as we embrace the Cross, and love it, there is no longer difficulty, nor dishonor, nor calumny, nor slander, nor sickness, nor anything. Everything becomes agreeable, nothing is burdensome. For the Cross is not yours or mine but Christ's. As I wrote to you many years ago about my poor experience as a priest, which is abundant: then it is he, Christ, who bears the Cross; it no longer weighs on us. How good it is on Fridays to remember the Cross of Christ!"

“And Saturday? We go to our heavenly Mother, our Lady!"

St Josemaría made it clear that there is no obligation to follow this particular path, but he added, “What no one should do is to neglect the presence of God. If a person does not have presence of God, he won't go well: he won't be mortified, won't be spiritual, nor zealous, nor eager to work. On the other hand, by making this effort, we find ourselves conversing with God at every moment of the day: we live as contemplative souls."

St Josemaría also said: “Place on your desk, [beside the computer], in your room, in your wallet..., a picture of our Lady, and look at it when you begin your work, while you're doing it, and when you finish. She will obtain, I assure you, the strength to turn your task into a loving dialogue with God."
Nov 30 Sun

Why does the Catholic Church prohibit ‘gay marriage’?

 

Why does the Catholic Church prohibit ‘gay marriage’?

The Catholic Church's teaching on marriage is rooted in Scripture, natural law, and apostolic tradition, defining it as an exclusive, stable, and indissoluble union between one man and one woman, naturally ordered to the generation and education of children as well as the mutual good of the spouses.

This understanding excludes the recognition of same-sex unions as marriage, as they lack the essential complementarity of the sexes and the openness to procreation that constitute marriage's intrinsic nature and purpose. The prohibition is not a matter of prejudice but a defense of the divine plan for human sexuality and family life, while emphasizing respect and compassion for all persons, including those with same-sex attraction.

The Church's doctrine draws directly from divine revelation, where marriage originates in God's creation of humanity as male and female. In the beginning, God established marriage as a union of "one flesh" between man and woman, reflecting the Creator's design for complementarity and fruitfulness: "Increase and multiply" (Gen 1:28).

Jesus Christ reaffirmed this primordial institution, teaching that marriage unites two persons—male and female—indissolubly, restoring the original unity after concessions in the Old Law. The Church has consistently upheld this through councils and papal teaching. This tradition views marriage as a sacrament that images Christ's union with the Church (Eph 5:21-33), requiring the bodily and spiritual complementarity of the sexes to fully express self-giving love.

Same-sex unions, by contrast, cannot embody this spousal meaning, as they do not arise from the "genuine affective and sexual complementarity" inherent to God's plan.

Beyond Scripture, the Church appeals to natural reason, which reveals that human sexuality is inherently ordered to heterosexual marriage. Our embodied nature as sexually differentiated persons inclines us toward the joint goods of procreation (the generation of children) and unitive love (the total self-gift of spouses).

Same-sex unions, while possibly expressing affection, cannot achieve these ends: they lack biological complementarity for reproduction and the "real bodily union" that signifies marital unity.

Homosexual acts are considered "intrinsically disordered" because they close the sexual act to the gift of life and fail to arise from the natural complementarity of man and woman.

Thus, the Church teaches that homosexual unions cannot be equated to marriage, as they presume a form of sexual intimacy reserved solely for valid marital relations between opposite sexes.

While prohibiting same-sex marriage, the Church calls for profound respect toward persons with homosexual tendencies, who "must be accepted with respect, compassion, and sensitivity," avoiding all unjust discrimination.

The inclination itself, though "objectively disordered," is not sinful, and those affected are invited to live chastely, uniting their trials to Christ's Cross for spiritual growth. Pastoral care emphasizes accompaniment, helping individuals discern God's will through sacraments, friendship, and support, all while upholding doctrine.

In summary, the Church prohibits "gay marriage" to safeguard the sacred reality of matrimony as divinely instituted—a fruitful union of man and woman—against re-definitions that contradict natural law, Scripture, and tradition. Yet, this teaching is always paired with a commitment to human dignity, inviting all to holiness through grace and compassion.
Nov 29 Sat

How did Opus Dei begin?

 

How did Opus Dei begin?

St. Josemaría, in the early days of Opus Dei, sought strength among Madrid’s poorest.

“I went to seek strength in the poorest neighborhoods of Madrid. Hours and hours, back and forth, every day, on foot from one part to another, among the poor who owned absolutely nothing…  but still God’s children. Thus, I went in search of the means to do the Work of God in all these places. The sick constituted the human strength of the Work.”

This intuition — that caring for the weakest strengthens the giver — remains prophetic.

Individualism and consumerism hide fragility by idolizing independence. Yet it is precisely in vulnerability that we discover our common humanity. Illness, poverty, and old age are not threats to dignity but moments when dignity shines most clearly. Care, therefore, is crucial as it is the human and humanizing response to fragility, but it must be given freely and personally.

Care is more than a task; it is a way of relating that acknowledges our shared condition. By recognizing our own vulnerability and that of others, we rediscover human interdependence. This has concrete consequences: the development of palliative care, assistance to families with dependents, the rise of care-oriented professions and the promotion of their dignity, and a growing appreciation for the spiritual, psychological, and emotional dimensions of life are just some examples that have arisen from people with a mission to care, and in and through their personal witness have inspired and strengthened many of these social charity professions.

When a culture of care and, therefore, of gift exists, we overcome individualistic perspectives. Only people know how to care, and we all learn to care when we are cared for.

A better society should aim to educate people capable of caring. That would amount to an atomic bomb against individualism.

Projects will certainly solve concrete problems, but only if accompanied by persons who discover and are inspired to give of themselves freely to others; they will also shine as a light for society.

Conclusion: We must begin by listening.
Listening is not merely a technique to be employed; it is an internal disposition of the soul whereby we freely open our minds and hearts to one another. It is the primordial gesture of care, the foundation of authentic dialogue, and the condition for genuine fraternity.

In every act of listening, there are two persons: one who entrusts, one who receives. To listen is to recognize the other not as object but as subject; to regard the other with love; to attend with both the senses and the heart, allowing their reality to shape our response.

Without listening, the act of giving becomes distorted. It degenerates into paternalism when we impose our own solutions; into dependency, when assistance erodes another’s freedom; or into projection, when what we give reflects our own desires rather than the true needs of the other.

This is the enduring legacy of St. Josemaría: not only to promote institutions, but to inspire persons — one by one — who, by listening and giving of themselves, sow love wherever they are — until society itself is renewed and transformed into a true culture of gift.
Excerpts from Fr. Javier del Castillo.   Nov 28 Fri

What is the most important part of the Mass?

 

What is the most important part of the Mass?
The Eucharistic Prayer marks the summit of the Mass. Eucharist means thanksgiving. As the priest recites the Eucharistic Prayer, we should concentrate all our senses on the action—the mystery—taking place on the altar. We should join the priest and the entire Church in offering to God the redeeming sacrifice of Christ on the cross, and give thanks for God’s goodness and glory.

The Eucharistic Prayer itself begins with a short dialogue between the priest and us, before the Preface, and ends with the doxology preceding the Lord’s Prayer. Throughout the prayer, the priest speaks in the first-person plural; he repeatedly says “we,” which places him at the head together with the body, which is the Church, in the person of Christ. Only when he pronounces the words of the Consecration does he slip into the first person singular. The other pronoun to notice is “you,” addressed to the Father.

The name of this central part of the Mass, Eucharistic Prayer, aptly describes it. The term Canon, of Greek origin, means rule or standard. The expressions Liturgical Action or Sacred Action are also applied to the Eucharistic Prayer. So is the word Anaphora, which means offering. 

It is a prayer that the Son of God, with the Church forever united to him, directs to God the Father. The Eucharistic Prayer is Christocentric as well, because it makes constant references to the main actions of the Second Person of the Blessed Trinity, represented by the priest, the other Christ. 

In the Gospels, the kingdom of God is compared to a wedding feast. Jesus is the Bridegroom who loves and gives eternal life to his spouse, the Church, the “bride adorned for her husband” (Rev 21:2). The redemptive act of Christ towards the Church, the Bride, is expressed in the Eucharist most excellently. The Mass then becomes like an anticipation and foretaste of the banquet of heaven.

This fact also explains why women are not to be ordained: Since the priesthood is a sacrament, it is a sign that not only is effective but also should be intelligible to the faithful. “When Christ’s role in the Eucharist is to be expressed sacramentally, there would not be this ‘natural resemblance’ which must exist between Christ and his minister if the role of Christ were not taken by a man.”

The Eucharistic Prayer states praise to God, especially at the beginning, and also thanksgiving. Then, we give thanks with action, with deeds: the Consecration.

In the east, the priest says the Canon in seclusion, to emphasize the idea of mystery. A partition, called iconostasis, adorned with icons, is set between the sanctuary and the people.

This was not the custom in the Roman rite. The faithful always had the unique privilege of being direct witnesses of the mystery: “You can read the prophecies, the epistles, and the Gospels at home; but only in the House of God—and nowhere else—can you hear and see the Consecration of the body and blood of the Lord.”
Nov 27 Thu

How should I deal with a person with mistaken ideas?

 

How should I deal with a person with mistaken ideas? 
- We must see in others souls that have to be saved.
"Charity always, towards everyone. While we can't deal with error the same way as with truth, we need to be particularly understanding towards those who are in error, while all the time respecting the right order of the Christian virtue of charity."

"Never be violent. I don't understand violence; it doesn't seem the right way to convince or overcome anyone. A soul that receives the faith always feels victorious. Error is overcome by prayer, by the grace of God, by reasoned argument, by studying and getting others to study, and, I repeat, by charity."

"So, if ever anyone tries to ill-treat those who are mistaken, be certain that I will feel internally compelled to go and stand beside them and share their lot for the love of God."

The Good Samaritan saw in the man on the roadside, not an enemy of his race, but a brother in need. St Josemaría said: "There is no one so ‘bad’ in the world –I don't like to speak about ‘bad people’ and ‘good people’: I don't divide men up into good and bad– there are no people so evil-minded and wretched that they haven't done something virtuous in their life. If they are not better, we are partly to blame. Often, their errors are the result of being badly taught. In not a few cases, these poor people had no one to teach them the truth. I think that on judgment day, many souls will answer God like the paralytic beside the pool: I had no one to help me. Or as those laborers who weren't working answered the owner of the vineyard: No one hired us; no one has asked us to work."

"Remember Christ's cry on the Cross, finding excuses for those putting him to death: Father, forgive them, for they know not what they do. Let us follow Christ's example and never reject anyone. To save one soul, we should go as far as the very gates of hell. But not further, for beyond them one cannot love God."

We have to take the initiative in understanding others, following Christ's example, as did St Josemaría: "I cannot be uncharitable toward anyone, because if it seems someone does not deserve charity, neither do I. I don't deserve to be a Christian, a priest, or a son of God in his Work. Do you understand? I can't treat anyone harshly. I have to be understanding toward everyone, as long as this compassion doesn't harm souls, the Work, or the Church."
Nov 26 Wed

Does all my effectiveness come from God?

 

Does all my effectiveness come from God?
“You did not choose me, but I chose you and appointed you that you should go and bear fruit and that your fruit should abide.” Christ, fully aware of our shortcomings, called us to his Church, within our particular circumstances. There are so many worthier people that Christ could have called. Yes, people who are simpler and wiser, more influential and important, more grateful and generous. And yet….

“God usually seeks out deficient instruments so that the work can be seen more clearly to be his.” How reassuring it is to know that it is God, and not our own poor strength, that enables us to do our work for others! This demands a great deal of humility from us, so that we do not place obstacles in the way of grace.

If we do not grow in humility, we will soon lose sight of the reason for our having been chosen by God: that is, to be holy.

“If we are humble, we can understand all the marvels of our divine Christian vocation. The hand of Christ has snatched us from a wheat field; the sower squeezes the handful of wheat in his wounded palm. The blood of Christ bathes the seed, soaking it. Then the Lord tosses the wheat to the winds, so that in dying, it becomes life, and in sinking into the ground, it multiplies.”

This calls for responsibility on our part, since we are not inert instruments, but intelligent and free beings who need to use our minds, hearts, and wills: “The instruments mustn't be left to grow rusty.”

While we have to be eager to improve, to deepen our formation, we should not forget that ours is a supernatural endeavor which goes forward only under God's almighty hand. This consideration should fill us with confidence, especially when we feel incapable of carrying out a task or overcoming an obstacle.

Seeing our own shortcomings is already a grace from God; it helps us grasp more clearly our need to be docile in God's hands. And “since we want to be good instruments, the smaller and the more wretched we see ourselves to be –with true humility– the more our Lord will make up for what we lack.”

“We have to work regularly, despite our shortcomings and errors, trying to overcome them little by little by our interior struggle.” It is God who really does it. Therefore, we have to be united to our Lord in the Eucharist, in prayer, and by responding to his grace.
Nov 25 Tue

Should I be guided only by AI?

 

Should I be guided only by AI?

Every day, we encounter articles warning of AI’s future dangers. But is machine learning really the threat? No. Many have spent more than a century embracing materialism: scientism ‘über alles’ (over everything).

When we reduce persons to mechanisms, it opens the door to dehumanization in all its forms. Formerly, Nazi Germany, materialist ideology reduced human beings to specimens in a racist biological theory, their humanity ignored.

Yet science operates legitimately on the material, measurable plane. But when it claims this is the only plane, it fails on its own terms.

Imagine assembling a research team to study Beethoven’s Ninth Symphony. Physicists analyze the sound waves, intensities, and frequencies; psychologists investigate Beethoven’s childhood traumas and how he coped with deafness; neurologists use functional MRI to map which brain regions are stimulated when subjects hear the choral movement.

Yet no matter how much data our scientists compiled, they could not ‘explain’ a single bar of the musical experience we call the Ninth Symphony. The problem isn’t insufficient data. Aesthetic experience, meaning, and beauty exist on a plane that scientific measurement cannot access.

This isn’t a failure of science. Science cannot deal with all of reality. Love and hate, joy and mourning cannot be quantified. You can map every neuron, measure every hormone, track every electrical impulse – and still not explain why one loves a prodigal son.

The same limitation appears across every domain that matters most to human life. Science can map neurological processes during moral decision-making, but it cannot ground moral obligation itself. Why should we sacrifice for others if we’re merely collections of atoms following physical laws?

Fundamentally, science cannot answer “why” questions about the purpose and meaning of life. It excels at describing mechanisms – i.e., how things work. But it cannot address teleological questions – why things exist, what their purpose is.

These aren’t defects in the scientific method. They’re inherent limitations that reveal reality’s true nature: multiple planes of being, each requiring its own mode of knowing. The catastrophic error of scientism is claiming that only the material plane is real – that if science cannot measure it, it doesn’t exist.

The solution shouldn’t be to reject science but to take it as a partial understanding of reality. The Catholic intellectual tradition has always insisted on the “multiple planes of being.” Material reality operates according to physical laws that science can study. But persons exist simultaneously on several planes – body, soul, and spirit united in a person, a person made in God’s image.

Our conscience cannot be regulated through algorithms – not because our computers aren’t powerful enough, but because self-awareness belongs to a non-material plane of reality.

Materialism fails everywhere it’s applied to persons. You cannot reduce love to oxytocin, beauty to preference patterns, moral obligation to evolutionary advantage, or human dignity to biological function. Each person is a body and soul, created for communion with a personal God, bearing His image.

We should use AI where it excels – as a tool for analyzing data, automating routine tasks, and solving computational problems. However, we must resist letting it invade domains that belong to persons: education that forms character, counseling that heals souls, and relationships that constitute our humanity.
Nov 24 Mon

Can we say that our Mother Mary is Co-Redemptrix?

 

Can we say that our Mother Mary is Co-Redemptrix?
The recent document from the Congregation for the Doctrine of the Faith, Mother of the Faithful, has once again raised the question of the title Co-Redemptrix applied to the Virgin Mary.
The difficulty lies in the ambiguity regarding what properly corresponds to Christ and what to Mary in the work of redemption.

The title Redeemer has two dimensions that should be distinguished. The first refers to the AGENT of redemption; the second, to the MANNER in which it is accomplished. Both dimensions are essential to speak properly about redemption.

As for the agent, only God can be Redeemer. To redeem implies eliminating sin and communicating grace, that is, granting divine life to human beings: an action that belongs exclusively to God. Redemption is, in this sense, a new creation, and only God has the power to create.

As for the manner, the work of redemption is accomplished through the Incarnation of the Word. Through his words and actions, through his dedication and sacrifice, Christ merited the salvation of mankind, and now, glorified at the right hand of the Father, He himself communicates that salvation.

From these two dimensions, it follows that Christ is Redeemer through hypostatic union. This union makes His human acts and His passion truly redemptive, for in them the transforming power of God's omnipotent love is made present.

Against this backdrop, we can understand the ambiguity of the title applied to Mary. If Co-Redemptrix were understood in the strict sense, it would place the Virgin on the same level as divine action, alongside the Father and the Holy Spirit, which is unacceptable. Only Christ is the Redeemer in that sense, because He is God made man.

How, then, can we explain the existence of a tradition that uses this title, even among some pontiffs?

The reason is that redemption is often understood in terms of redemptive work, that is, as the sum of Christ's actions and sufferings, mainly His human self-giving and obedience to God the Father. Without these, one could not properly speak of redemption, which involves an act of rescue.

At this level, it is understandable to attribute special cooperation to the Virgin Mary, whose faithful, pure, and immaculate life was intimately united with that of Christ. Her sufferings and merits, associated with those of her Son, can be understood as a subordinate contribution to the redemptive work on behalf of mankind. 
Some express this intuition with the term co-redemptrix.

Perhaps it would be more accurate to interpret Mary's intimate union with Christ throughout her life, and especially in the mystery of the Cross, as an expression of her spiritual motherhood and her motherhood in the Church.  

Considering the theological nuances involved in the discussion about Mary as Co-Redemptrix, it seems prudent to avoid categorical statements on the subject and to favor a calm and comprehensive reflection that places the mystery of Mary in its proper place: at the center—without being the center—of the economy of salvation.
Excerpts from Antonio Ducay.   Nov 23 Sun (bis)

How can I serve Christ better?

 

How can I serve Christ better?
- With self-sacrifice.

“It is sad today to see that there are also many millions of people in the world who turn against Christ, or rather against the shadow of Christ, since Christ is One they do not know. They haven't seen the beauty of his face. They do not know how wonderful his teachings are, and they say the same thing the Jews said two thousand years ago: ‘We do not want this man to reign over us.’

“Faithful to our Christian vocation, we must serve, without show or noise, trying to do the work of three thousand while making the noise of three. By working in this way, without drawing attention to ourselves, passing unnoticed, gently taking problems off other people's plates."

“I have a feeling inside as if our Lord were asking me a specific question: ‘How do you let me reign in you?’ I would reply that, for him to reign in me, so that my every heartbeat, my every breath, may be transformed into a Hosanna! to Christ my King... I would say to the Lord that, for Him to reign in me, I need his grace."

“Service. How I like that word! Serving my king, Christ Jesus, serving, always serving. Give us, my Mother, this sense of service. When faced with the wonder of God who was to become man, you said: Ecce ancilla! Behold your handmaid! Teach me to serve like that."

“My mother, may I bear the witness of this service to Christ in the world, by making him the King of all my life's actions, the ultimate and only reason for my existence. Then, once I've borne witness by my example, I'll be able to give the doctrine, the theory, as Jesus did, who began to do and teach."

Christ will reign in us, despite our errors, if we humbly struggle to make reparation.
Don't let your mistakes worry you. Be faithful to our Lord; seek him constantly, and ask for his help.
“How do you react when you make a mistake? Do you become discouraged? If so, then you're not a good child of God nor a good soldier of Christ the King, because such a reaction comes from pride and not humility. What do you think you are? I see myself, and I repeat it many times a day, as a poor and humble servant. Our Lord sought us out just as we are."

“Lord, help me to leave all my foolishness behind. But if at night you once again have proof of your human condition, don't become discouraged. You're a human being, a soldier of Christ, and you want him to reign."

Our Lord is telling us: ‘If you put me at the heart of all earthly activities by fulfilling each moment's duty, bearing witness to me in what seems big and in what seems small... then: I shall draw all things to myself! My kingdom among you will become a reality!’
May we learn to give our lives to the Lord our King, who has enrolled us in his service.

Nov 23 Sun