What does it mean to be the Church?

 

What does it mean to be the Church?
Pope Leo XIV offers three reflections.

The Basilica of St. John Lateran is more than just a monument or a historical landmark. It is “a sign of the living Church, built with chosen and precious stones in Christ Jesus, the cornerstone.”

For this reason, the early Christian community soon began to apply the “name of church, which means the assembly of the faithful, to the temple that gathers them together.”

As we gaze upon this building, let us reflect on what it means to be the Church.

Firstly, let us consider its foundations. If the builders had not dug deep enough to find a solid base on which to construct, the entire building would have collapsed long ago. Fortunately, however, digging deep, they raised the walls that welcome us, and this makes us feel much more at ease.

As laborers in the living Church, we too must first dig deep within ourselves and around ourselves before we can build impressive structures. We must remove any unstable material that would prevent us from reaching the solid rock of Christ.

This implies constantly returning to Jesus and his Gospel and being docile to the action of the Holy Spirit. Otherwise, we risk overloading a building with too weak foundations to support.

Let us dig deep, unhindered by worldly criteria, which too often demand immediate results and disregard the wisdom of waiting. The millennial history of the Church teaches us that with God’s help, a true community of faith can only be built with humility and patience. Such a community is capable of spreading charity, promoting mission, proclaiming, celebrating, and being united to the Apostolic Magisterium.

When Jesus calls us to take part in God’s great project, He transforms us by skillfully shaping us according to His plans for salvation. The image of Work, a “construction site,” has often been used to describe our ecclesial journey.

Thanks to the perseverance of those who came before us, we can now gather in this wonderful place.

Finally, I would like to mention an essential aspect of the Cathedral’s mission: Liturgy. The Liturgy is the summit toward which the activity of the Church is directed… the source from which all her power flows. Therefore, care for the liturgy, especially here, must be such that it can serve as an example for the whole people of God.

It must comply with the established norms, be attentive to the different sensibilities of those participating, and adhere to the principle of wise inculturation.

Every care should be taken to ensure that the simple beauty of the rites expresses the value of worship for the harmonious growth of the whole Body of the Lord. As Saint Augustine said, “Beauty is nothing but love, and love is life.” This truth is accomplished in an eminent way within the liturgy, and I hope that those who approach the altar of Rome’s Cathedral go away filled with the grace that the Lord wishes to flood the world.
Nov 21 Fri

Why is there the washing of hands in the Mass?

 

Why is there the washing of hands in the Mass? 
In every Mass, a liturgical act is performed, which originally was a practical necessity. The celebrant washes his hands, which have touched the sundry offerings as well as the censer, before taking up the bread about to become the body of Christ.

The Church has kept this ceremony of the Lavabo to express the desire for interior purification. “This action shows that we must be free from all sin. We perform actions with our hands; to wash our hands is the nearest thing to purifying our deeds.”

To express his desire to be cleansed within, the priest washes his hands at the side of the altar while he says,

- Lord, wash away my iniquity; cleanse me from my sin.

He then returns to the center of the altar to begin the Eucharistic Prayer. He begs us to unite ourselves with him in the sacrificial act as it draws nearer.

He seems to pause in what he is doing, extending and then joining his hands, to make a last pressing appeal for unity, before he proceeds to the Consecration. He does this by using the words of a medieval prayer, which is a sort of long-drawn “Let us pray”:

- Pray, brethren, that my sacrifice and yours 
may be acceptable to God, the almighty Father. 
 
Thus, the priest stresses that the sacrifice is mine (i.e., Christ offers himself—the aspect of ministerial priesthood), and yours (the entire Church offers the sacrifice—the aspect of common or baptismal priesthood).

Standing, our answer expresses with the same simplicity the intentions of the Mass:

- May the Lord accept the sacrifice at your hands 
for the praise and glory of his name, 
for our good, and the good of all his Church. 
 
Then, the priest directs the Prayer over the Gifts in the name of all of us present and the entire holy people to God. We remain standing at this presidential prayer to signify our unity in faith and worship.
 
Since the early ages of Christianity, the Prayer over the Gifts was said in the orans attitude, i.e., with arms outstretched.
 
We should not forget that the only worthy offering is that of the body and blood of Christ. Our inward gift of self to God consists in a life lived in a state of grace; it means fleeing from sin and being faithful to our ordinary duties. 

For Christians, all their works, prayers, and apostolic endeavors, their ordinary married and family life, if patiently borne—all these become “spiritual sacrifices acceptable to God through Jesus Christ” (1 Pet 2:5). Together with the offering of the Lord’s body, they are most fittingly offered in the celebration of the Eucharist.  

Every morning, we should offer our day to God. We do not always do it with a concrete formula.  This practice of piety, like an anticipated Prayer over the Gifts, will serve as a preparation for the Eucharist. Our morning offering will awaken our spirit of service and will guard us against the temptation of pride, love of comfort, and irresponsibility.
Nov 20 Thu

Are bad actions always bad?

 

Are bad actions always bad?
When researchers asked adults to evaluate twelve behaviors traditionally viewed as sinful, only six were still condemned by a majority: lying or manipulation, taking God’s name in vain, idol worship, sex outside marriage, pornography, and the use of illegal drugs. On the rest, the moral consensus was divided.

Abortion, sexual fantasies, and cheating on taxes now divide the nation almost perfectly in half — a fifty-fifty split that reveals not moral apathy, but moral disunity. 

Meanwhile, behaviors that were once commonly understood as transgressions — drunkenness, gambling, and ignoring the rest day — are now dismissed by most as harmless, or even irrelevant to morality altogether.

The generational and religious divide is striking. Among young adults and the religiously unaffiliated, traditional notions of sin are often viewed as outdated or oppressive. 

Among older generations and the devout, particularly those with a biblical worldview, moral categories remain far more stable.

Baby Boomers and seniors are consistently more likely to describe lying, sexual immorality, and irreverence toward God as sins.

The study suggests that the real story is not simply a loss of faith, but a growing moral pluralism — a society in which ethical boundaries are drawn from a thousand different sources: personal preference, social consensus, identity politics, or psychological well-being. The result is that we no longer speak a common moral language.

For those who continue to realize that morality is grounded in divine revelation, this trend is deeply unsettling. “If sin can mean anything or nothing,” said one of the report’s researchers, “then redemption also loses its meaning. A culture that no longer recognizes sin cannot easily talk about forgiveness, responsibility, or grace.”

But for others, the shift represents liberation — a breaking free from inherited guilt and religious constraint. To them, morality is evolving toward empathy and authenticity rather than obedience and dogma. The line between sin and choice, they argue, should be drawn not by theology but by harm: does it hurt others, or oneself?

This is Consequentialism, which claims that the morality of an action depends exclusively on the merely foreseeable consequences resulting from the choice of action (a technical way of stating that the end can sometimes justify the means).

A related moral error is Proportionalism, which maintains that the morality of an action can be measured solely by weighing the values and goods being sought by the doer and comparing them with the merely external resulting bad effects.

Both Consequentialism and Proportionalism maintain that it is impossible to establish a series of actions that are morally wrong in every circumstance and in every culture.

Still, the cultural consequences are hard to ignore. When the concept of sin collapses, so too does the sense of shared accountability that once bound communities together. 

This redefinition of sin may reflect a deepest spiritual paradox: a people that remains fascinated by faith but uncertain about truth, yearning for meaning while suspicious of authority.

Do I believe in moral gravity? In the idea that some acts, regardless of current fashion or feeling, fall short of something higher than myself?
Some excerpts from Tim Daniels
Nov 19 Wed

What are the official titles of the Pope?

 

What are the official titles of the Pope?

The Pope bears a series of official titles that express his unique role as the successor of St. Peter and the visible head of the universal Church. These titles are rooted in Scripture, the teachings of the Councils, and the Church’s legal and doctrinal tradition.

1. Vicar of Christ – He acts as Christ’s representative on earth, a title derived from Christ’s commission to Peter to “feed my lambs” (Jn 21:16‑17).
This title emphasizes that the Pope acts as Christ's representative on Earth, the visible head of the Church, and in communion with all the bishops of the world.

2. Successor of St Peter – The Pope inherits the primacy given by Christ to Peter, the “visible foundation” of the Church.

3. Supreme Pontiff (or Supreme Pontifex) – The title that signifies his supreme jurisdiction over the entire Church.
The word "pontiff" comes from the Latin "pontifex," which literally means "bridge builder." This title recalls the Pope's role as mediator between God and men, and as the highest priest and visible shepherd of the Church.

4. Head of the College of Bishops – As the successor of Peter, he presides over the episcopal college, exercising its supreme authority.

5. Patriarch of the Western Church – The Pope is the sole patriarch of the Latin (Western) tradition.
In the early centuries of Christianity, the term "patriarch" was used to designate the bishops who presided over the five great apostolic sees: Rome, Constantinople, Alexandria, Antioch, and Jerusalem. 

6. Bishop of Rome – the Pope is the diocesan bishop of the city of Rome, the see entrusted to Peter by Christ.
All his authority derives from this office. The Pope is, above all, the Bishop of Rome, successor of the Apostle Peter, the first pastor of this Christian community, who died and was buried there after exercising his apostolic ministry.
The diocese of Rome remains his proper see: there he has his cathedral, the Basilica of St. John Lateran.

7. Archbishop of the Roman Province – Together with his episcopal office, he holds the metropolitan rank over the surrounding Roman province.

8. Primate of Italy and the adjacent islands – A title that reflects his jurisdictional preeminence in the Italian region.

I addition to these titles, the Pope uses other titles that convey his pastoral, doctrinal, and juridical authority within the Catholic Church:

- Pastor of the universal Church – The Pope shepherds the whole People of God, possessing full, supreme, immediate, and universal ordinary power.

- Servant of the Servants of God – A title emphasizing his role of humble service to all the faithful. Despite his authority, the pontiff is called to serve as an example of Christ, who washed the feet of his disciples.

- Sovereign of the Vatican City State - Beyond his role as leader of the Catholic Church, the Pope is also head of state. He governs Vatican City, the smallest country in the world.
Nov 18 Tue

Should I pray for others?

 

Should I pray for others?
We can, and should, pray for others. We can share in their suffering without bearing it ourselves.

Of course, we may still respond emotionally to suffering in the world, and that’s fine. That’s human. We should feel something. 

The point is, our prayers do matter. They do effect change; they do help those for whom they are offered. Our prayers may not dramatically change their circumstances or save their lives; they may simply help them carry whatever burden they are experiencing. That’s no small thing. 

I recall a time when my family was faced with something of a crisis. I reached out to a group of friends and requested their prayers for my special intention. Throughout the day, I was filled with peace, despite experiencing a situation that I had every earthly right to panic over. Philippians 4:6-7 came to my mind: 

- Have no anxiety about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which passes all understanding, will keep your hearts and your minds in Christ Jesus. 

Sometimes we are so overwhelmed by a crisis that we have difficulty praying. In these situations, it is helpful—and humbling—to reach out to others for their intercession. The peace that surpasses all understanding that you feel in the midst of tumultuous times may very well be the power of other people’s prayers for you. 

In our independent, I-can-do-it-myself society, it can be really hard to ask for help in the form of prayers. Our pride, embarrassment, or the need to protect someone’s reputation can all prevent us from reaching out to others. Fortunately, there is always the anonymity of calling it a “special intention.” There is nothing wrong with requesting these nonspecific prayers. Again, no one needs to know all the details to offer prayer for a situation; you might even be doing your benefactors a favor. 

You rarely know what others are dealing with, but it is guaranteed that they can use your intercession for something. It doesn’t have to be difficult or take much time. Just offer up a brief prayer—or a suffering in your own life—for the benefit of another. This unites us to Heaven and can, quite literally, change lives now and for eternity. 

Of course, the need for our intercession is not limited to this world. The Holy Souls in Purgatory are always in need of our intercession. The month of November is the perfect time to start a habit of praying for the deceased.

Lastly, the most powerful prayer we can offer is the Holy Sacrifice of the Mass. Have those Masses said—for the souls in Purgatory, for your neighbor experiencing a health crisis, for your child or spouse on their birthday, even for that celebrity walking down a dark path. No prayer for another goes to waste. Interceding for others through prayer and sacrifice truly is the least we can do, and it is so simple to accomplish. 

Excerpts from Caroline Manno; she is a wife and mother.  Nov 17 Mon

How should my life be in this period of salvation?

 

How should my life be in this period of salvation?
Just as the magnificent Temple of Jerusalem would soon be destroyed by the wrath of the Romans, so too everything in this life, no matter how good, is falling into ruin.

We are living in that period of salvation history after the Ascension of Christ and before his Second Coming. Our time in history is filled with commotion.

We, followers of Christ, should always be ready to face persecution. When you are attacked for the good you do or the truth you hold, Christ himself will “give you a wisdom in speaking that all your adversaries will be powerless to resist or refute.”

“You will be hated by all because of my name.” If we love Christ, which means to assent to the truths He has revealed and imitate his behavior, we will experience harassment.

“But not a hair on your head will be destroyed.” We may face every kind of injustice, even execution, but faithfulness to Christ, which He himself will make possible, will lead to eternal life.

Christ the Lord already reigns through the Church, but all the things of this world are not yet subjected to him. Eventually, He will rule the world with justice, and all creation will shout with joy.

The triumph of Christ’s kingdom will not come about without one last assault by the powers of evil. When we face ultimate persecution, Christ will teach us what to say, and nothing will truly hurt us.

On Judgment Day at the end of the world, Christ will come in glory to achieve the definitive triumph of good over evil. This is the Second Coming of Christ.

When He comes at the end of time to judge the living and the dead, the glorious Christ will reveal the secret disposition of hearts and will render to each man according to his works and according to his acceptance or refusal of grace. As Malachi foresees, Christ’s coming will be like a consuming fire for some; all the proud and all evildoers will be stubble. But for others, who fear God’s name, the sun of justice will arise with its healing rays.

Here is a little examination of conscience based on today’s readings.

- Do I fear God’s name? That is, do I put doing the Will of God first?

- Do I welcome justice? That is, are my actions such that I have no fear of them being revealed for all to see?

- Do I live an orderly life? In other words, am I practicing the four cardinal virtues, enlightened by the Gospel and strengthened by grace:

- Prudence (seeing what God wants me to do),

- Justice (doing what God wants me to do),

- Fortitude (courage and toughness when fear or weakness are obstacles to doing what God wants me to do), and

- Temperance (self-control when some pleasure tempts me not to do what God wants me to do)?

- Do I work and keep busy, providing for myself and my family as best I can, while trying to be holy in my own ordinary business?
Excerpts by Kevin Aldrich.  Nov 16 Sun

What are the enemies of my perseverance in following Jesus?

 

What are the enemies of my perseverance in following Jesus?

Perseverance is a grace from God, which requires our full response.

"Jesus did not choose me for that. He chose me... because He did so, because he wanted to." There were others among our Lord's people, others who were closer to him, but He remembered me.”

God, who called us, will give us the means to respond faithfully to his subsequent calls, until our very last breath. The Lord is my light and my salvation, whom shall I fear?

“Along the way - yours and mine - I see only one difficulty, appearing in different forms, which we have to fight against constantly ..."

That difficulty is the danger of becoming "bourgeois", in our professional or spiritual life, selfish people devoid of love...

There are usually two clear symptoms of this difficulty and danger: lukewarmness and inconstancy in the apostolate and concern for others. 

The root of temptations against perseverance can be of many kinds. Sometimes, it is the bad example of someone we thought to be very holy. Or that brother or sister, who was God's instrument to draw us closer to Jesus, weakens and doesn't respond to grace.

No, don't hesitate. From such sad cases, we must draw deep-rooted humility to strengthen our own determination. 

At other times, concupiscence disguises itself as refinement, poetry, or even spirituality.

Very often, the temptation is cowardice: “I'm weak. I know myself. It's true that, thanks to God's mercy, I don't offend him as a rule. But... these daily struggles! Always on the edge of the precipice. I'm afraid to give myself... and then fall. I'm not worthy to give myself entirely to God."

“Your humility, my son, has only the appearance of humility. You think you are exceptional: that you alone have to struggle or, at any rate, that the struggles of others are not like yours."

“Do you really think that the saints did not, and do not, have to conquer in battles as big as your daily battles, or even bigger ones? If that were the case, the saints would be abnormal. They would be clinical cases to be studied by a modernistic doctor or a psychologist eagerly looking for deformities."

What is happening to you happens to everyone. And it will go on like that until the end of your mortal life, so that you may not become proud.

“You said, and you were right, that by God's mercy you don't offend him. Don't you see that if you cast your cowardice aside and give yourself to him completely, He will have for you all the mercy you need? Don't you hear Christ telling you, as he told the Apostle: My grace is sufficient for you?"

Our Lord gives us his grace to persevere. He only asks us to employ the means. In the first place, to be truly prayerful souls. We attain this by means of the Norms of piety. 

Besides leading a life of piety, we have to flee from occasions of sin, guard our hearts, and never give in to the "dumb devil."

Devotion to our Blessed Lady will help us to be very faithful to our calling.
Nov 15 Sat

Is heaven just looking at God?

 

Is heaven just looking at God?
Addressing the faithful gathered in St Peter’s Square on Sunday, Pope Leo XIV reflected on the meaning of the first few days of November, when the Church marks the Solemnity of All Saints and the Commemoration of All the Faithful Departed. The Pope said that in these days, “the resurrection of the crucified Jesus from the dead sheds light on the destiny of each one of us.”

He quoted the Gospel of St. John, recalling Christ's promise: "It is the will of Him who sent me that I should lose nothing of what He gave me, but that I should raise it up on the last day." 

Reflecting on these words, the Pope emphasized that “the focus of God’s concerns is clear,” and that is, “that no one should perish forever and that everyone should have their own place and radiate their unique beauty.”

Recalling the previous day's celebration of All Saints, Pope Leo described it as “a communion of differences that, so to speak, extends God’s life to all his daughters and sons who wish to share in it.” Every human being, he said, carries a desire “for recognition, attention and joy.” 

He added that the expression “eternal life” gives a name to this longing. “It is not a succession of time without end", he added, "but being so immersed in an ocean of infinite love that time, before, and after no longer exist.”

Pope Leo then went on to remind the faithful gathered that Christians have always remembered the deceased in the Eucharist, “asking that those dear to them be remembered in the Eucharistic Prayer.” From this arises the hope that no one will perish.”

Finally, Leo XIV exhorted Christians to live these days with active hope: “Let us commemorate, therefore, the future,” Pope Leo concluded, “for we are not enclosed in the past or in sentimental tears of nostalgia. Neither are we sealed within the present, as in a tomb.”

Thus, we shall not be merely ‘onlookers’ in heaven, contemplating the glory, the beauty, the power, and goodness of God from outside. Rather, we hope to share with Him in these qualities, a kind of “divinization,” a real transformation of man.

“Then we will come to know our Lord better, and at the same time, we will realize more fully the great favor that has been granted us when we became Christians. We will see all the greatness and truth of the divinization, which is a sharing in God's own life." St. Josemaría

This fullness of life and joy in Christ is what we hope for and await with all our being.

Memory is precious and yet so fragile. Without the memory of Jesus - of his life, death, and resurrection - the immense treasure of our ordinary daily life risks being forgotten. Yet in Christ, even those whom no one remembers, or whom history seems to have erased, always remain in their infinite dignity.
Nov 14 Fri

Why does the priest use bread and wine in the Mass?

 

Why does the priest use bread and wine in the Mass?
The priest takes the paten with the bread and, holding it slightly raised above the altar, says,

- Blessed are you, Lord, God of all creation… 
 
We may respond, “Blessed be God for ever.”

The first Christians used ordinary bread at Mass marked with a cross or some other symbol of Christ. From about the ninth century, azyme bread began to be used, recalling the unleavened bread Jesus used at the Last Supper.

Bread is the most eloquent symbol of human existence. To earn your bread means to make a living. 

Also, the little piece of bread on the paten represents, poetically, the union of man’s work with the earth, a natural element.

Therefore, when we offer bread as a participation in Christ’s sacrifice, we intend also to offer all the beauty and goodness of nature united to our own work.

Like in the Gospel episode of the multiplication of the loaves and the fish, Christ wants us to put in whatever we have got. The boy in the Gospel parted with the few loaves and fish he had, even though he could not believe his meager contribution would solve anything.

Then, the celebrant pours wine into the chalice and says,

- Blessed are you, Lord, God of all creation... 

Then, bowing in an attitude of profound humility, offering not only these gifts but also our self-oblation, he says,

- Lord God, we ask you to receive us… 

This prayer is taken from the song of the three companions of Daniel who were thrown into the furnace. The priest speaks in his own name and in those of the faithful, and asks God to accept the sacrifice about to be offered. God should find in us true humility and sincere repentance for our sins.

The priest may incense the gifts placed upon the altar and then the cross and the altar itself, to signify the Church’s offering and prayer rising like incense in the sight of God. Next, the priest, because of his sacred ministry, and the people, by reason of their baptismal dignity, may be incensed.

It was an ancient custom to take wine mixed with water, as the chalice of Jesus contained in the Last Supper. The Church retained this gesture to symbolize the sanctification of the Christian, which is accomplished through his union with Jesus Christ. The water becomes a symbol of ourselves: our lives, with all their weaknesses.

Have you stopped to think what happens to the drops of water mixed with the wine? They are absorbed by it and then become inseparable from it. So does Jesus absorb us. The drops of water are of negligible worth; they are not even enough to quench anyone’s thirst. Yet, they will end up being divine blood! And all that because they let themselves be mixed with the wine and be dissolved in it, thus manifesting self-denial, personal renunciation.

At this moment, we grow in our desire to offer ourselves in total self-surrender, as the few drops of water in the chalice have reminded us. So, we will be able to become one with Jesus Christ after the Consecration.
Nov 13 Thu

Did the saints begin again?

 

Did the saints begin again?

Along with the defeats, God gives us hope.

We still have to accomplish a lot on earth, on the way to Glory. St Paul, a convert, after he decided to follow Christ, did not turn back: “Do not throw away the grace of God!"

Let's not waste it. Let's not lose it, let's not make it useless.

We all need light. When it is turned on, do not turn it off!

Our time is a treasure that the Lord places in our hands so that we can take advantage of it. Bear fruit.

Let the wicked abandon their way, and let them return.

Come back! You have gone too far. You have run a lot off the path. Back!

And start again? Yes, start over!

We must follow in the footsteps of the Master; thus, we must abandon the bad paths, retrace them, and return.

After a fall, ask for forgiveness

Let us take refuge in the very great mercy of our God, a God who forgives, and begin your Christian life anew!

Real men always fight, and those who fight often fall, but when they do, they rejoin the struggle. And if the faults are great, great are the penances. Men of God do many things full of love for the Lord, and sometimes, because they are weak, they commit small infidelities or great blunders.

When a fighting soldier receives a wound or retreats a bit, no one thinks it is a crime.

The only ones who do not receive wounds are those who do not fight.

The Lord allows setbacks and relapses in the lives of those who serve Him, so that, repentant, they may begin again with new vigor the usual journey. 

Even when the disloyalties are of great weight, the purpose of amendment must be sincere. And then..., everything leads not only to continue treading along the path, but even to rise to heights never reached in the previous stage. 

Everything can help us. St Paul tells us that everything is for the good of those who love God, even sins.
Thus, those filled with humility and distrust in their own strength, rise and rise and rise in the life of Love.
And start over!

And after a good confession and the fulfillment of penance, and perhaps of tears, a message of hope springs up again for hearts that want to begin anew: "The Lord has forgiven your sin," they hear. Now, forget what God has forgotten and..., follow the path of the brave.

Were there mistakes, setbacks? Well, get up. And now, with more enthusiasm than before.

"In this tournament of love, we should not be saddened by falls, or even serious falls, if we go to God with sorrow and sincerity in the sacrament of Penance. The Christian is not a maniacal collector of an immaculate service record."

Begin again, my friend. This is what is in your hands. 
Nov 12 Wed

Did the saints have defects?

 

Did the saints have defects?
With the logical exception of the Lord and the Blessed Virgin, all saints had defects.

We could see the temperamental defects of St. Therésè de Lisieux. Many consider her to be an extremely delicate and childish woman. However, this is what his mother wrote: "She is almost invincibly stubborn. 
When she says no, there is no human power that can make her change her mind; even if we put her in the darkroom for a whole day, she would rather sleep in it than say yes."
She was a mischievous, restless, boisterous girl, like so many other girls. Yet over the years, we will see her on the altars.

We can imagine the converted, enthusiastic, and brilliant Saint Augustine as an extraordinary orator, and he must have been. However, it is also recorded that he was very heavy in Catechesis; at least boring enough for part of the auditorium to leave. That is what he said.

We admit all kinds of temptations and battles in the interior life of holy souls. We recognize their errors, but we must not fall into the position of his contemporaries, who, in the fifth century, defended the impossibility of Saint Augustine professing the truth because he had been a great sinner.

St. Augustine, like so many others, had certainly been a great sinner, but later he would follow the authentic path to return to his Father's house, where there is light, love, and truth.

We see that many saints were fickle, boastful, had little faith, were reckless, distrustful, and exhibited attitudes that implied a lack of love at times. Yet they became saints..., because they rectified and persevered. Among the Apostles, only one went away. And he ended badly.

To be effective, we are all asked to persevere in the struggle; this is what authentic holiness consists of. Interior life is manifested in the love of God, in the service to one's neighbor, in lending a hand to those in need, and in overlooking the small defects of relatives or neighbors that provoke us to get irritated.

Holiness does not consist in standing on a pedestal holding a palm in one's hand. Saints must not remain inactive. We have to move, worry about a brother's illness, be careful so that the food doesn't stick to the pan, participate in elections, and talk to your children's teachers.

These are the saints of today, who go on the "subway", pray to the Virgin, work in the fields, use a computer, rest for a weekend with their loved ones and return to work on Monday mornings to do what they always do, what they do every week, what they do all year round. They take care that everything you do today – communion,  work, service...– is done with a little more love, affection, fervor than was done yesterday.

Let us not lose hope. If we have fallen – like the saints – let us also try to imitate them, getting up at once. Let's renew ourselves in love. We need it. Today is a good day to say to God: Now I begin! Perhaps we hadn't told him this for a long time. We still have a long way to go. Now I begin!
Nov 11 Tue

May I propagate doctrinal error for the sake of ‘charity’?

 

May I propagate doctrinal error for the sake of ‘charity’?
Our life, like that of Jesus, unfolds among people in the heart of society. At a banquet, all eyes were fixed on Jesus. And behold, there was a man before him who had dropsy. And Jesus asked, "Is it lawful to heal on the sabbath, or not?"

Jesus did what he had to do, unconcerned about false scandals. And then, he explained his behavior. That is how we should practice our faith. At times, those around us may not appreciate our example or may even oppose it. But we can never make concessions in essential matters, nor hide our light, in a false attempt to adapt ourselves to the environment around us.

We need strength of character to lead a Christian life with all its consequences. “Therefore, at times, we have no alternative but to give a hard time to ourselves and to others, to help them be better. Even if other people misinterpret our actions and react disagreeably."

“We have to learn to disagree charitably with others - whenever the need arises - without becoming unpleasant."

We too must seek the good of all souls. By our good example and sound doctrine, we will try to draw them closer to God. “A saint is an 'uncomfortable' person. But that doesn't mean he has to be ‘unbearable’. His should never be a bitter zeal. When he corrects, he should not do so in a wounding manner. His example should not be a ‘moral slap in the face’ for his friends. Christ's charity, the holy patience towards others I referred to, should soften everything." St. Josemaría

“Our attitude ought to be just the opposite. We don't want anyone to go away because we haven't known how to understand them or treat them affectionately. We should never be people who are looking for a fight."

Our behavior must always be marked by sensitivity and affection. We should listen to and take an interest in other people's concerns and struggles.

Indeed, we must always live among the people of our time, in accordance with their mentality and customs. But always be prepared to make a defense for the hope that is in us in Christ Jesus. We don't have to adapt to your surroundings, since we are already among our fellow men; nor can we be told apart as disciples of Christ. What a great deal of wishful thinking, fear, and cowardice there is in certain desires for adaptation, at the cost of spreading errors!

“The spreading of Christian teaching need not provoke antagonism or harm those who do not know our doctrine. If one proceeds with charity, anyone who might otherwise have been opposed to Christianity and been deceived by error may easily and honestly end up committing himself to it. However, there can be no giving ground in dogma in the name of a naive ‘lee way of belief’, for if anyone acted in this way, he would risk putting himself out of the Church. Instead of winning a benefit for others, he would harm himself."
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