Feb 2 Mon - How does God govern the World?

 

Feb 2 Mon
How does God govern the World?

God's work of conserving the world—the continuation of creation—is carried out according to the same divine plan. This connection between creation and conservation is rooted in God's Wisdom, which directs all actions and movements according to what is called Eternal Law.

In light of this, only by observing Eternal Law can our actions align with our being and lead us to perfection. If we disregard this, it is impossible to find happiness.

Eternal Law is not merely an intrinsic norm. Along with it, God provides us the strength to fulfill it. Any order present in our actions is contained in and originates from Eternal Law.

Thus, all human laws must derive from Eternal Law. Eternal Law serves as the model for all laws; no law is just if it does not conform to Eternal Law.

Eternal Law applies to every action of all creatures. It is a mistake to think that God does not ordain each action and being.

Humans can participate in Eternal Law and discern what is good or bad, but they cannot determine what should be considered good or bad. Revelation teaches that the authority to define good and evil belongs solely to God's Wisdom.

Humans can understand aspects of Eternal Law through Natural Law. These are not merely social customs or conventions, which can, of course, be modified.

In general, law is "an ordinance of reason for the common good, made by him who has care of the community, and promulgated."

Natural Law and Positive (Civil) Law are human participations in Eternal Law, primarily through the human legislator, to cooperate with God.

A significant portion of human conflicts arises from a failed interaction between Natural Law and Positive Law.

Recently, in Davos, the President of Argentina, Milei, explained:
“Natural Law is the law that ought to govern human beings because it accords with their nature, and it is therefore just in a universal sense. It is a law common to all men because it is intrinsic to their essence and therefore unchangeable and immutable.

“By contrast, positive law is the law written by human beings to govern according to their convenience. Thus, when positive law is in harmony with Natural Law, there will be justice. Otherwise, the law may be legal but not legitimate.

“Accordingly, two fundamental rights are recognized: the right to life and the right to liberty. Man is born alive and free and has the right to preserve these attributes of nature. He also has the right to demand that others respect him in pursuing his own happiness, which is the end towards which every human being tends.

“Alongside these, we have acquired rights, which are neither natural nor inherent to human beings, but are instead earned through merit or obtained as a gift.

“Thus, from the fundamental right to liberty derives the acquired right to private property, manifested in our ability to freely acquire goods from the fruits of our labor or to receive assets freely donated or inherited.”

Feb 1 Sun - Where is happiness?

 

Feb 1 Sun
Where is happiness?
One day, when Jesus saw the crowds, He went up the mountain, sat down, and his disciples came to him, and opened his mouth and taught them the beatitudes.

Every one of us desires to be blessed, that is, to be happy and to receive and possess good things.
Many men have tried to seize happiness by using their cleverness and violence, and to pass on whatever they have gained to their children. Those are the “powerful” mentioned in the Gospel.

But as Zephaniah puts it, the Lord prefers human beings who know they are “humble and lowly” and who “take refuge in the name of the Lord.”

Yet “Do not imagine that if you meet a really humble man, a ‘humble of heart,’ he will be what most people call ‘humble’ nowadays: he will not be a sort of greasy, smarmy person, who is always telling you that, of course, he is nobody. 
Probably all you will think about him is that he seemed a cheerful, intelligent chap who took a real interest in what you said to him. If you do dislike him, it will be because you feel a little envious of anyone who seems to enjoy life so easily. He will not be thinking about humility: he will not be thinking about himself at all." (C.S. Lewis)

God’s preferences do not really exclude anyone, because every human being, despite outward appearances, is lowly and in need of God.

“The Beatitudes confront us with decisive choices concerning earthly goods; they purify our hearts to learn what is really important: to love God above all things.”

“The beatitude we are promised confronts us with decisive moral choices. It invites us to purify our hearts of bad instincts and to seek the love of God above all else. It teaches us that true happiness is not found in riches or well-being, in human fame or power, or in any human achievement—however beneficial it may be—such as science, technology, and art, or indeed in any creature, but in God alone, the source of every good and of all love” (CCC).

All bow down before wealth. Wealth is that to which the multitude of men pays an instinctive homage. They measure happiness by wealth, and in turn, wealth is used to measure respectability. It is a homage resulting from a profound conviction that with wealth, he may do all things. Wealth is one idol of the day, and notoriety is a second.

In contrast to society's view of wealth, Jesus tells us that happiness is not tied to one’s wealth, the attitude of others toward us, or events, but that it results from how we react to these.

Building upon this, the Beatitudes teach that happiness really consists in the possession of God. And living them transforms us into persons who are like God.

Jesus asks us, his disciples, to be men of peace and strong, because only the strong ones can become meek. Let us ask the Lord to help us become meek and humble of heart so that we can spread true peace in this generation, which does not possess it.

Jan 31 Sat - Should I avoid serving two masters?

 

Jan 31 Sat
Should I avoid serving two masters?
As Christians, God has placed in our souls a longing for sanctity, an intense, burning desire to become saints, even though we are aware of our many failings.

Thus, He has kindled in our hearts a divine flame which is incompatible with lukewarmness. Lukewarmness is the first step towards coldness and indifference in our dealings with God; it can slowly but surely extinguish the fire which God has lit within us. “The fire of love for God, the reality of our commitment, needs fuel; if it doesn't increase, it will go out."

We shouldn't confuse lukewarmness with spiritual dryness or the disappearance of fervor. Nor is it the same as repeated falls caused by weakness, so long as these are fought against and deeply detested. Lukewarmness arises when the soul, attracted by two opposite goals, tries to satisfy both of them and thus serve two masters. A lukewarm person makes the effort to avoid serious falls, but also wants to enjoy the comforts of an easy life. This situation gives rise to infidelities and carelessness, those little foxes that spoil the vineyards. If not remedied, they end up devastating the soul.

A lukewarm attitude leads a person to say to God: "In this point and in that one – just only in these very few points - I'd prefer not to give what you're asking of me." This is the first sign that the soul is ill, that it already has within itself the seeds of death. It seems not to amount to very much; the wounds are small, and looked at individually, they don't seem important. But when the number of them greatly increases, they put an end to Christian life, and are as lethal as a serious open wound to the chest.

The symptoms of lukewarmness are unmistakable. “You are lukewarm if you carry out lazily and reluctantly the things that have to do with our Lord, if deliberately or shrewdly you look for some way of cutting down your duties, if you think only of yourself and your comfort, if your conversations are idle and vain, if you do not abhor venial sin, if you act from human motives."

We must be vigilant against lukewarmness; it is a formidable enemy of the interior life. 

We must constantly renew the enthusiasm we had when we began to take our Christian life seriously. “Jesus isn't satisfied with 'going halves': He wants the lot!" We cannot bargain with him. We cannot resent having to offer Him anything, no matter how insignificant it might seem. We want to keep on loving God with the same generosity and joy with which we began serving Him, with an ever deeper, firmer, and more faithful love.

“Like a good artist and a faithful lover, we are never satisfied with what we have achieved in the spiritual life, by God's grace. Our spiritual quest, since it is Love, must be a yearning for the Infinite: taste and see that the Lord is good."

Jan 30 Fri - Why do we use Sacred Images?

 

Jan 30 Fri
Why do we use Sacred Images?

A sacred image or liturgical icon primarily represents Christ; it cannot represent God as such, invisible and incomprehensible. The Incarnation of the Son of God, however, has inaugurated a new “economy” of images.

“In other times, God, who did not have a body or figure, could not be represented by an image. But now he has appeared in the flesh, and has lived among men; thus, I can make an image of what I have seen of God … with unveiled face we contemplate the glory of God." (St. John Damascene)

The honor paid to sacred images is a “respectful veneration,” not the adoration due to God alone: Religious worship is not directed to images in themselves, considered as mere things, but under their distinctive aspect as images leading us on to God incarnate. The movement toward the image does not terminate in it as image, but tends toward that whose image it is.

Christian iconography transcribes the evangelical message, which the Sacred Scripture transmits through words and images. Image and word shed light on each other:

“We conserve all the sacred traditions of the Church… One of them is the use of images. This is in accordance with the evangelical history; we believe that, truly and not merely in appearance, God the Word became flesh." (Third Council of Nicaea)

All the symbols of the liturgical celebration refer to Christ, as do the sacred images of the Most Blessed Mother of God and the saints. They signify, in effect, Christ, who is glorified in them. They manifest the “cloud of witnesses” (Heb 12:1) that continues participating in the salvation of the world. We are united with them, above all, in the sacramental celebration. Through the icons, man, the image of God, is finally transfigured in his image (cf. Rom 8:29; 1 Jn 3:2):

“Following the divinely inspired teaching of our holy Fathers and the tradition of the Catholic Church (since we acknowledge this tradition to be of the Holy Spirit who dwells in her), we defined with all exactitude and care that the venerable and holy images, as well as the image of the precious and life-giving cross—either painted, in mosaic, or in other suitable material—should be exposed in the holy churches of God, in the sacred vessels and ornaments, in the walls and in frames, in houses and in the roads; this includes the images of our Lord God and Savior Jesus Christ, our Immaculate Lady the holy Mother of God, the holy angels, and all the saints and the just." (Second Council of Nicaea)

“The beauty and color of the images inspire my prayer. It is a feast for my eyes, in the same manner that the sight of the fields inspires my heart to give glory to God.”

The contemplation of the sacred images, united to the meditation of the word of God and the singing of liturgical hymns, forms part of the harmony of the signs of the celebration. Thus, the mystery that is celebrated is engraved in the memory of the heart and then expressed in the new life of the faithful.

Jan 29 Thu - What is the Sanctus of the Mass?

 

Jan 29 Thu
What is the Sanctus of the Mass?
The Sanctus is an Acclamation of the Triune God.

Isaiah testified, I saw the Lord Yahweh seated on a high throne; his train filled the sanctuary, and above him stood seraphs... And they cried out one to another in this way, “Holy, holy, holy is Yahweh Sabaoth. His glory fills the whole earth.”

The Eucharistic Prayer that began with the Preface is now interrupted to allow us to intervene with the Sanctus. We sing with the entire creation that mysterious passage in Isaiah, wherein the prophet tells us of his vision of God. The seraphim were gathered around the throne, extolling the thrice Holy Lord of all creation, when God revealed his mission to the prophet. We add to this acclamation the psalms and hosannas that resounded in Jerusalem on Palm Sunday. 

This hymn contains three praises and two petitions:

• We admire the holiness, power, and supreme dominion of God when we say, “Holy, Holy, Holy God of power and might.”

• We praise his glory which shines forth in all creatures, when we say, “Heaven and earth are full of your glory.”

• Then, we exalt Christ by saying, “Blessed is he who comes in the name of the Lord.” While saying this, we invite him to come to our souls with the same affection and devotion with which his Blessed Mother received him at the annunciation.

• The two petitions are: “Hosanna in the highest”; we say it twice, asking for our salvation and everything that leads to it. The first petition is addressed to God, and the second to Christ.

This hymn is placed at the beginning of the Eucharistic Prayer so that we realize we are involved in a very important business. We are before the throne of His Divine Majesty, entering the Holy of Holies. If until now it was convenient for us to be pure and devout, after this, we should be inflamed with a more ardent love. 

Among the Greeks, the hymn is called the Trisagion: “Holy God, Holy Almighty, Holy Immortal, have mercy on us.” 

Now, let us consider him who triumphed. After the hosannas were silent, Jesus shed tears over Jerusalem. He wept over the lot of people who were to reject the cross and repudiate their vocation. His disciples did not understand, either, the nature of his unending rule. A few branches torn from palms still lay in the streets and were not yet withered when the King was raised up, nailed to the murderers’ cross. “Scandal and madness,” some say; for us, the mystery of the cross is “the power and wisdom of God.”

Is it not true that as soon as you cease to be afraid of the cross, of what people call the cross, when you set your will to accept the will of God, then you find happiness, and all your worries, all your sufferings, physical or moral, pass away?

Truly, the cross of Jesus is gentle and lovable. There, sorrows cease to count; there is only the joy of knowing that He has called us to be co-redeemers with him.

Jan 28 Wed - How can I take better responsibility for my sins?

 

Jan 28 Wed
How can I take better responsibility for my sins? 
God gives each of us a job description, and He requires a nominal rate of return in response to the gifts He lavishes upon us. So, with God’s grace, we till the soil of our souls by confessing our sins and receiving God’s forgiveness in the Sacrament of Penance. Repentance paves the way to virtue. God sends us forth from Mass, and we proclaim the Gospel with lives of virtue.

We need the Gospel to remind us that God punishes us for our unrepentant sins: “That servant who knew his master’s will, but did not make ready or act according to his will, shall receive a severe beating.” We fear the pains of hell, as we should.

Jesus, through the Church, gives us the Sacrament of Penance and facilitates repentance. “If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained.”

Identifying and articulating our sins isn’t easy. Our date with the confessional helps us manifest our repentance with integrity. Distinguishing between perfectly benign emotions, sinful inclinations, and sinful actions takes time and effort. But the confessional, echo chamber of verbal articulation, helps.

The five steps to a good Confession are:

- Examination of Conscience: Recall your sins since your last confession, asking for the grace to see them clearly.
- Sorrow for Sin: Fear of punishment is good, but sorrow motivated by love of God is best.
- Resolve to Avoid Sin: And to avoid the near occasions of sin.
- Confession of Sins: Honestly, without hiding or excusing them.
- Act of Penance: Expression of the desire to repair the harm caused by sin.

We often hear, “I don’t need to go to a priest for Confession because I confess my sins directly to God.” 
Good for you! Many make this claim. But most of us play psychological mind games when it comes to taking responsibility for our sins, and dismiss them with platitudes such as “I had no choice” or “God understands.”

Even Catholics who frequent Confession struggle to develop the habit of identifying and taking responsibility for their sins in the privacy of their hearts. A daily examination of conscience helps, even for those who frequent Confession.

Auricular confession, in contrast, is courageous and liberating. There is no other venue on earth that facilitates the identification and articulation of sins with precision while taking responsibility for them than the Sacrament of Penance protected by the inviolable Seal of Confession. Not psychological therapy, not a lie-detector, not the Twelve Steps of Alcoholics Anonymous program, not even police interrogations—as valuable as these things are.

Every morning, two questions may help us adorn our lives with the beauty of God’s goodness. 
What can I do today that will make the world a better place because I am alive? 
With God’s grace, will I give more today than I take?

Once, I asked a 95-year-old lady those questions. She replied, “Father, I pray three rosaries every day, including one for you.” She may have added, Checkmate.

Jan 27 Tue - What is the “Ordinary Time” of the Liturgy?

 

Jan 27 Tue
What is the “Ordinary Time” of the Liturgy?

With Christmas behind us and as we now proceed through “Ordinary Time,” we have the opportunity to contemplate the full, extraordinary mystery of God’s descent into human life and our ascent into the divine. One of the clearest depictions of this divine condescension is found in the nighttime conversation between Jesus and Nicodemus.

Nicodemus comes to Jesus in the dark of night. Jesus tells him that he must be “born anew” if he wishes to enter into the kingdom of God. To which Nicodemus asks how it is a man can be born again, “Can he enter a second time into his mother’s womb and be born?” Jesus explains: “No one has ascended into heaven but he who descended from heaven, the Son of man.” And that this ascent is imaged in the death on the Cross.

In this brief exchange, Baptism and the Cross are juxtaposed. They illustrate both the ascent into Heaven and the taking on of eternal life. The ascending and descending language that Jesus uses here has two bookends: birth and death on the Cross. In these few lines, the full mystery of our own life in Christ is revealed, since our life in Christ is a mirror of the life of Christ.

That the ascending and descending of Christ is the ladder by which we can become “other christs.”

Jesus Christ’s is his Incarnation, the top rung of the ladder. His life and ministry are the middle rung, and his death and resurrection are the bottom rung. The three-runged ladder can be paired with the classic Byzantine cross, which itself has three bars: one for Jesus’s feet, another for his hands, and the third bearing the inscription “Jesus of Nazareth, the King of the Jews.”

The ladder of ascent into Heaven is the Cross that we are each called to take up. If the ladder’s bottom step – the lowest bar of the Cross – is his death and resurrection, it’s the first step on our path of ascension into Heaven.

This “death and resurrection” is Baptism and the new birth about which Jesus sought to instruct Nicodemus that night. Thus, St. Paul can say, “Do you not know that all of us who have been baptized into Christ Jesus were baptized into His death?”

Having been reborn into Christ, we now must take on the “mind of Christ,” the middle step. By the sacrament of Confirmation, “the Spirit of truth comes,” and He guides us “into all the truth.” By it we live a life of evangelization, doing apostolate, and being witnesses.

The topmost crosspiece in the ascent is the Word’s becoming flesh, and our participation in the body and blood of Christ, our reception and adoration of the Eucharist. Here we are joined to the Head: because it was God’s will “to recapitulate (to put together) all things in Christ.”

Through the sacraments, His life becomes the very principle of ours. The Christian life is not a formula but a participation in a life: the Life of Jesus Christ. And only through that participation can we, as “other christs,” bear witness to the Truth.

With excerpts from Dominic V. Cassella 

Jan 26 Mon - How can I know about God the Father?

 

Jan 26 Mon
How can I know about God the Father?
As the Church teaches, the Son is begotten by the Father. 
God the Father infinitely knows himself.
The action of the intellect produces a concept, which is a likeness of the known thing, in this case, the Word (or Logos). Being the effect of the intellect, it is different from the intellect itself.
Thus, the Word is:
- God, like the Father, because God’s being and understanding are one and the same;
- eternal, because God knows himself eternally; God’s concept of himself is his real self.
- differing from the Father only because He proceeds from him; and He is the only-begotten Son of God.

God knows himself and loves himself. 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 is the Holy Spirit. 

The Holy Spirit proceeds from the Father and the Son. This is a central point of Catholic dogma, solemnly taught by the Church according to 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.

No one can know the Father apart from God’s Word, that is, unless the Son reveals him, and no one can know the Son unless the Father so wills. The Father sends, the Son is sent, and He comes. The Father is beyond our sight and comprehension, but we know him through his Word, who tells us of him. 

In turn, the Father alone knows his Word. And the Lord has revealed both truths. Therefore, the Son reveals the knowledge of the Father by revealing himself. Knowledge of the Father consists in the self-revelation of the Son, for all is revealed through the Word.

The Father’s purpose in revealing the Son was to make himself known to us and so to welcome into eternal rest those who believe in him. To believe in him means to do his will.

Through creation, the Word reveals God the Creator. Through the world, He reveals the Lord who made the world. 

Through the law and the prophets, the Word revealed himself and his Father in the same way, and though all the people equally heard the message, not all equally believed it. Through the Word, made visible and palpable, the Father was revealed, though not all equally believed in him. But all saw the Father in the Son, for the Father of the Son cannot be seen, but the Son of the Father can be seen.

The Son performs everything as a ministry to the Father, from beginning to end, and without the Son, no one can know God. The way to know the Father is the Son.

Thus, there is one God the Father, one Word and Son, and one Spirit, and one salvation for all who believe in him.
With excerpts from the treatise "Against the Heresies" by St Irenaeus

Jan 25 Sun - Did Christ ever call me?

 

Jan 25 Sun
Did Christ ever call me?
As Christians, Christ seeks us out in our work, as He did the Apostles.
Christ could have called his Apostles in other situations, but He sought them out precisely in their work. Opus Dei's spirit “hinges upon ordinary work, professional work carried out in the midst of the world. God's calling gives us a mission: it invites us to share in the unique task of the Church, to bear witness to Christ before our fellow men and so draw all things toward God."

“If you ask me how to discern the Christian call, if you ask me how to recognize it, I will tell you that it is a new vision of life. It is as though a light had been lit within us: a mysterious impulse which drives a person to dedicate his noblest energies to something that, in time, becomes a way of life. This vital force is rather like an avalanche; it is what others call the Christian vocation."

“The calling discloses to us the meaning of our existence. It means being convinced, through faith, of the reason for our life on earth. Our life, the present, past, and future, acquires a new dimension, a depth we did not perceive before. All happenings and events now fall within their true perspective: we understand where God is leading us, and we feel ourselves borne along by this task entrusted to us."

“God draws us from the shadows of our ignorance, our groping through history, and, no matter what our occupation in the world, he calls us with a strong voice, as he once called Peter and Andrew: Follow me, and I will make you fishers of men."

Thus, we co-redeem with Christ. God gives everything, and He asks for everything. In choosing us as his instruments, He wants to make use of our whole being, our intellect, our will, and all our faculties. When God chooses people for a special job, He prepares them and endows them with the ability to do it.

Our vocation is a sign of God's special love for us. As such, it requires a prompt and generous response on our part, similar to that given by the Apostles. 

“Peter and Andrew were at their jobs, as was Matthew in his tax collector's booth. Jesus calls them at their place of work, while they are fishing. Right away, they left their nets and followed him immediately, without thinking twice. Matters of love are not to be thought over too much. Otherwise, they don't get done. I am sure our parents didn't think too much about whether or not they should get married. Otherwise, they would never have gotten married, and we wouldn't be in the world."

God's call is not restricted to a particular period in our life. He chose us in him before the foundation of the world. And so, his invitation to come, follow me, is repeated at every moment of our life.

Let us consider carefully whether we have followed Jesus in the same way: immediately, straight away, leaving our nets behind... And if we haven't, there is still time for us to cut any ties and give ourselves once and for all.

Jan 24 Sat - Is Christian life a set of religious practices?

 

Jan 24 Sat
Is Christian life a set of religious practices?

Christ passes through Jericho and heals. He converts Zacchaeus and heals two blind men in the city of palm trees.
Come closer to Him. Your disposition is very important. But don't stop approaching Him, even if your soul is filled with nothing but curiosity.

If you approach Jesus as He passes by, even if it's just to snoop, you will be healed.

Two blind men were sitting by the roadside, and when they heard that Jesus was passing by, they began to shout:
“Lord, Son of David, have mercy on us!”

There was no curiosity, only a need for encounter. That is why when people rebuke them to be quiet, they, far from being moved, shout even louder:

Then Jesus stopped, called them, and said,

“What do you want me to do for you?”

“Lord, open our eyes!”

Moved with compassion, Jesus touched their eyes, and instantly they regained their sight. And they followed him along the road.

You see? We have to draw close to Him. Why do you think He instituted the Sacraments? Separated from Christ, we achieve nothing.

Christ passes by and heals diseases of the body and ailments of the soul.

In which category would you include yourself? Are you a man with dirty eyes or rotten flesh? Are you blind or a leper? Are you weighed down by misery?
Well, look. That man, “covered with leprosy,” went to the Lord, fell to his knees, and declared: If you want, Jesus, you can cleanse me! And God, merciful, answers him: I want, be clean!

Christ passes by us and heals the foolish fantasies of those who think of eccentric heroics when it comes to living as Christians. You don't need to withdraw from the world. You only need to live interior life, but you should not associate it with the darkness of temples or the rarefied atmosphere of sacristies.
The life of an ordinary man who has received the Christian vocation is found in the open air, in the middle of the street.

The Founder of Opus Dei encourages us to abandon "the mentality of those who see Christianity as a set of practices or acts of piety, without perceiving its relationship to everyday situations, to the urgency of attending to the needs of others and striving to remedy injustices.
Following Christ does not mean taking refuge in the temple, shrugging our shoulders at the development of society, at the successes or aberrations of individuals and peoples."

There is not a single day in the life of an authentic Christian without concern for one's neighbor.
 
Life is not to be made up of individualistic selfishness: “A man or a society that does not react to suffering and injustice and makes no effort to alleviate them is still distant from the love of Christ's Heart.”

We have been established on Earth to enter into communion with God himself. Jesus has promised us neither temporal comfort nor earthly glory, but the house of God the Father, which awaits us at the end of the road.

Jan 23 Fri - Are we all called to form the Church?

 

Jan 23 Fri
Are we all called to form the Church?

The Gospel today tells us that "Jesus went up to the mountain and called to him those whom He wanted, and they came to him."
Every day, Jesus calls us, and He wants us to be his disciples and to continually affirm our desire to follow Him. We must approach him every day. He has a mission for you every day.

The Lord Jesus “called” the twelve disciples to come together. He calls each one individually. This calling or vocation is always personal. God and me. 

The Gospel provides more detail about the vocation of seven of the disciples, but we can be sure that the journey of the others also began with a personal encounter and conversation with the Lord. A vocation has its stages, which can be clearly seen in Simon, who was called to follow Him twice, and later had this choice confirmed and clarified.

However, in Saint Mark's narrative, the tone of the story suggests that this was not merely an employee briefing before the start of a task. 
What was special about this moment? 
Jesus called them together as a group, the Church, which is a community of people, each of whom has said yes to God.

These twelve received a special mission: to be responsible for the transmission of God's grace through the Word and sacraments. 
Equally, we have all been called to the Church. Jesus wants us to become his family. That is the Church.
Of course, she is also a human institution by the will of the Lord Jesus. He did not divide the disciples into the better and the worse but chose the twelve to go and also appointed the leader, Simon Peter.

The Church is and appears to be an organization because, in this world, that is necessary. Above all, she is the family of God’s children.

The initiative belongs exclusively to the Lord Jesus, and the choice does not depend on the disciples. "He called to himself those He wanted." But "they came to him." They came because they wanted to, and certainly with joy and healthy pride. 

The initiative belongs exclusively to the Lord Jesus, and the choice does not depend on the disciples. "He called to himself those He wanted." But "they came to him." They came because they wanted to, and certainly with joy and healthy pride.

Recently, some have been rejecting this divine invitation. They do not want to be in the Church, sometimes claiming that one can be a disciple of Jesus without belonging to the Church. They believe they don't need to be with the other disciples. Yet Jesus, on the mountain, calls the disciples as a group and wants them to form an organized community.

Every day, Jesus calls us. We are already part of his family, and He will never cast us aside. But He wants us to continually affirm our desire to be His disciples each day. He has a mission for you every day.

Jan 22 Thu - What is the Preface of the Mass?

 

Jan 22 Thu
What is the Preface of the Mass?

The Preface is the beginning of the Eucharistic Prayer. During the early years of Christianity, the term "preface" indicated a solemn prayer of thanksgiving offered before a congregation (proffered); it referred to the entire Eucharistic Prayer.
Later on, it referred only to the introduction, and this varied according to the feast celebrated. The rest of the Eucharistic Prayer, called Canon, became fixed in form.

The Preface is essentially an act of thanksgiving in a literary form between prayer and hymn. It seeks to move the faithful to praise and joy. It is rather brief, but substantial in content.

After the Prayer over the Gifts, the priest greets us, “The Lord be with you.”
We answer, “And also with you.”

Then he invites us to set our thoughts on God alone. He stands with uplifted hands as though he would bear our most pressing desires and expectations.

With one voice, we raise our hearts to acclaim the Lord. The priest exhorts us, “Lift up your hearts.” We answer, “We lift them up to the Lord.”
This response befits us as members of the Mystical Body of Christ, for our Head is in heaven.

A fraternal sharing of personal decisions and aspirations is thus established—as if each one felt the need to be strengthened by everybody else’s optimism and daring to climb the mountain, as Moses did, to meet God.

The priest urges us on: “Let us give thanks to the Lord, our God.” And we answer, “It is right to give him thanks and praise.”
Not one word of this dialogue has changed ever since the third century. Almost without realizing it, we find ourselves affirming that it is right to give thanks to God always and everywhere, through Jesus Christ, our Lord.

An offering in the form of thanksgiving was a mode of prayer frequently used by the early Christians. This fundamental attitude of gratefulness to God is evident, for instance, in the letters of St Paul, which almost always begin with an act of thanksgiving.

In turn, the spirit of thanksgiving for the coming of the Lord, for his passion and death, and for his resurrection and ascension gave shape to the Prefaces of the Roman liturgy. “Thank you...,” we repeat, echoing the priest’s words, so that the delicate flower of gratefulness may really bloom in our hearts.

We end the Preface joining our own voices with those of the hosts of angels. St. Josemaría points out:

I adore and praise with the angels; it is not difficult, because I know that, as I celebrate the holy Mass, they surround me, adoring the Blessed Trinity. And I know that in some way the Blessed Virgin is there, because of her intimate relationship with the most Blessed Trinity and because she is the Mother of Jesus Christ, perfect God and perfect man... In his veins runs the blood of his Mother, the blood that is offered in the sacrifice of redemption, on Calvary and in the Mass.