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

Could St. Josemaría be proclaimed Doctor of the Church?

 

Could St. Josemaría be proclaimed Doctor of the Church?
Before Pope Leo XIV recently declared St. John Henry Newman a Doctor of the Church, he had been a candidate to become so, in the opinion of many. 

The Church requires three characteristics for such recognition: first, holiness of life. Second, eminence in doctrine. Third, a universal impact on Christian teaching and spirituality.  

Among the future candidates, I would mention St. Josemaría Escrivá, Founder of Opus Dei. He developed the theology of sanctification in ordinary life. 
Known as the Patron Saint of Ordinary Life, he held the conviction that the sanctity which “ordinary” Christians are called to seek is not a minor version of sanctity. We must become “contemplatives in the midst of the world.” And yes, St. Josemaría believed it to be possible, as long as these five steps are followed. 

1. Love the reality of your present circumstances.

“Do you really want to be a saint? Carry out the little duties of each moment: do what you ought and concentrate on what you are doing.”

Leave behind ‘mystical wishful thinking’: If only I hadn’t married; if only I had a different job or degree; if only I were in better health; if only I were younger. Instead, turn to the present reality; there, you’ll find the Lord.

There is no other way: either we learn to find our Lord in ordinary, everyday life, or we shall never find him.

2. Discover that “something divine” hidden in the details.

“God is close by. We live as though he were far away, in the heavens high above, and we forget that He is also continually by our side.”
How can we find him? How can we establish a relationship with Him? In the most ordinary situations, it is up to each one of us to discover Him.

We must transform all the circumstances, both pleasant and unpleasant, of ordinary life into a source of dialogue with God and, hence, into a source of contemplation. 

3. Foster unity in life.

To acquire an authentic life of prayer, we must seek personal improvement by acquiring human virtues. 

Avoid the temptation of leading a double life: on the one hand, an inner life, a life related to God; and on the other, as something unrelated and distinct, your professional, social, and family life.

4. See Christ in others.

When we learn to recognize Christ in our brothers, everyday relations acquire unsuspected opportunities. And from that inner and continuous dialogue with Christ comes the urge to speak to others about Him: “The apostolate is the love of God, that overflows, and is given to others.”

5. Do everything out of love.

“Everything that is done for Love becomes beautiful and grand.” This is the ultimate word in the spirituality of St. Josemaría. It’s not a question of trying to do grand things or wait for extraordinary circumstances. It is to humbly make an effort in the little duties of every moment, putting in all the human love and perfection we are capable of. 
Nov 22 Sat 

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