Feb 10 Tue - What is the Tradition of the Church?

 

Feb 10 Tue
What is the Tradition of the Church?

Jesus scolded the Pharisees: “And why do you break the commandment of God for the sake of your tradition? Matthew (15:3). These were their human traditions.

Our family traditions change; they are not like heirlooms, which can be handed down in a preserved state from one generation to another. But neither are our traditions like the game of telephone, where the transmission from one to another invariably and irretrievably degrades and jumbles the message as it passes to the next player.

Tradition is less about transmitting certain facts than it is about reverence and veneration of something precious – an inheritance that is precious both in itself and precious because of the one who bestowed it. In the end, the guarantor of tradition is always love.

There is also Tradition (big “T”), which, with Sacred Scripture, constitutes the deposit and source of what we believe: our Faith. The Holy Spirit is the decisive agent and guarantor of this Church’s Tradition.

Our grasp of that Tradition is never static or stale – it grows deeper and richer as it is shared – but it never ceases to be what it always is. Evolving, but always in itself; not in an anarchic manner but within the body of the Church and under her pastors. Its content becomes clearer and finds its application in new circumstances. Love himself guarantees the faithful transmission of that Tradition. Otherwise, it is not The Tradition of the Church, but merely “human traditions.”

Pope Leo recently said that “Ecclesial Tradition branches out throughout history through the Church, which preserves, interprets, and expresses. The Word of God, then, is not fossilized, but rather is a living and organic reality that develops and grows in Tradition. 

Thanks to the Holy Spirit, Tradition understands the Word of God in the richness of its truth and expresses it in the shifting coordinates of history.”

Christianity, both as a communal experience and as a doctrine, is a dynamic reality, in the manner indicated by Jesus himself in the parables of the seed: a living reality that develops thanks to an inner vital force.

Thus, the importance of safeguarding the deposit of faith:
Sacred Tradition and Sacred Scripture form one sacred deposit of the Word of God, committed to the Church, interpreted by the living teaching office of the Church [the Magisterium], whose authority is exercised in the name of Jesus Christ.

Any “deposit” imposes on the depositary the duty to preserve its content, which in this case is the Faith, and to transmit it intact.

The “deposit” of the Word of God is still in the hands of the Church today, and all of us. In our various ecclesial circumstances, we must continue to preserve it in its integrity, as a lodestar for our journey through the complexity of history and existence.

Sacred Scripture and Tradition are so linked and joined together that they cannot stand independently, and together, each in its own way, under the action of the one Holy Spirit, they contribute effectively to the salvation of souls.

Feb 9 Mon - Does the desire for purity of heart improve my prayer?

 

Feb 9 Mon
Does the desire for purity of heart improve my prayer?

If you’ve ever sat down to pray and felt distracted, restless, or “somewhere else,” you’re not unusual. Many of us know what it’s like to want to pray but struggle to bring our full attention to it. We show up physically—but our minds are racing, half-present, half-elsewhere.

What’s often missing isn’t technique but attitude. And one of the most transformative attitudes of prayer—yet one of the most overlooked—is purity of heart.
But what does “Purity of Heart” even mean?

At first glance, “purity of heart” might sound like a lofty biblical phrase, or something reserved for saints. But it isn’t about moral perfection, nor is it restricted to a select few. It means wanting what God wants in the everyday choices of life.

It’s the difference between:
- praying because you should, and praying because you desire communion with God
- offering a quick formula of words, and offering your entire heart
- seeking prayer as a task, and seeking prayer as a relationship.

Purity of heart isn’t a prerequisite we must earn before God will listen; it’s an attitude that transforms prayer from “something I do” into “a meeting with the One I love.”

When we let go of interior clutter—anxiety, pride, distraction—prayer becomes a doorway instead of a duty.

Here are some practical ways to achieve it:

1. Say, “Here I am—open to You, even if I’m distracted.”
Offer what you have. This honest start softens resistance and invites God into the real state of your heart.

2. Purity of heart isn’t about ignoring life’s responsibilities—it’s about noticing what pulls your heart away from God. This awareness will lead you to the right choice.

3. Purity of heart is built by simple, repeated choices—not grand gestures. This might include:

- Pausing briefly to offer your day to God.
- Making the sign of the cross with intention.
- Praying for someone who irritates you.
- Offering a moment of frustration to Christ.

Prayer isn’t perfect. It’s present tense.

Purity of heart isn’t an achievement—it’s an attitude you cooperate with, one moment at a time.

So, if your prayer life feels cluttered, distracting, or distant this year, start with where you are. A heart open to God—even imperfectly—is a heart God can heal, guide, and transform.

Heaven doesn’t wait for perfection.
He joins you in your real journey toward purity—one humble step at a time.

“My secret is a very simple one: I pray. To pray to Christ is to love him.
Thus, you will be able to bring others close to Jesus because it is not possible to engage in direct apostolate without being a soul of prayer. 
We must be aware of our oneness with Christ, as He was aware of his oneness with His Father. Our activity is truly apostolic only insofar as we permit him to work in us, and through us, with his power, with his desire, with his love." (Mo. Teresa)

Feb 8 Sun - How can I be like a torch giving light to all around me?

 

Feb 8 Sun
How can I be like a torch giving light to all around me?

- Having apostolic zeal.
“Its symptoms are: hunger to know the Master; constant concern for souls; perseverance that nothing can shake."

José de la Pisa was 53 years old and had served as lieutenant colonel of Spanish Marines in Lebanon, the Indian Ocean, and the Royal Guard.

He went from the special forces to priest of Opus Dei: “I wanted what is most difficult, where I could help more. In the difficulties and hardships of life, you learn to give to others without reservation, to share and to need nothing but help others."  

"It's been 25 years of military work in the Marine Corps. The toughest thing in the Navy. A quarter of a century in areas of conflict, warring territories and peace missions (from Lebanon to the Indian Ocean) from which he learned some teachings that, he said, will serve him on his new priestly path." 

"You learn to give yourself to others. Military life has allowed me to be in contact with many people who suffer, with people completely uprooted, with refugees, with human beings who have lost everything or who live immersed in hatred. Knowing these realities firsthand allows you to see the people behind them, to realize that everyone, in the end, wants the same, and that we all suffer." 

"In the difficulties and hardships of life, you learn to give yourself to others unreservedly, to share, and to need nothing but to serve others."

"We were deployed in southern Lebanon. It was especially hard to see the kids approach the moving vehicle to ask for water and some food. It was even harder to have to give the order not to do so because if not, we risked that one of those kids could end up under the wheels of our moving vehicles."
Still as a numerary of Opus Dei, de la Pisa was stationed in the Indian Ocean under the command of a special operations team. "We were able to stop a big group of pirates, with a history of murders and excesses that would horrify anyone. When you questioned them, you realized that, just as they had chosen to go out to sea and face the real dangers of drowning, many others in their villages had chosen to seek honest ways of living. In a world where they have nothing, it is very interesting to wonder why some opt for good and others don't," he explains.

"I was lucky enough to study for a year in the United States, at US Marine Corps University in Quantico, Virginia. There, I coincided with 200 other U.S. military personnel and 25 other foreigners. Then we started a social group that looked like a joke: a Spaniard, a Taiwanese, a Tanzanian, an Afghan, and a Malaysian. We were forging a good friendship, and questions always came up… about the Blessed Trinity, or the role of Our Lady... and so many questions and very varied, which they then tried to understand. Their friendship greatly enriched me.

Feb 7 Sat - Is it important to live the virtue of order in my daily life?

 

Feb 7 Sat
Is it important to live the virtue of order in my daily life?

“Virtue without order? Strange virtue!" Saint Josemaría Escrivá emphasized the virtue of order as essential to effective living and spiritual growth, advocating a structured approach to work and daily responsibilities.

Here you have some of his most relevant teachings on the Virtue of Order:

Importance of Planning:
In "The Way," St. Josemaría highlights that without a plan of life, one cannot achieve order. He stresses that having a structured plan allows individuals to manage their time effectively and fulfill their duties in a balanced manner.

Time Management:
He believed that when order is brought into one’s life, time seems to multiply, enabling individuals to dedicate more time to God and their responsibilities. This reflects his view that virtue without order is a strange concept, as order is fundamental to living out virtues effectively.

Balanced Life:
St. Josemaría encouraged a well-structured plan that encompasses all aspects of life, including spiritual, family, professional, and social responsibilities. He taught that achieving balance in these areas is crucial for personal development and fulfilling one’s vocation.

Work as a Gift:
He viewed work as a divine gift and emphasized that all work, regardless of its nature, should be approached with order and dedication. He stated that work done carelessly cannot be sanctified, as it lacks the love that makes any action pleasing to God.

After this, you may say, how can I apply this to my daily life? Consider these Practical Applications:

Daily Plan:
“Without a plan of life, you will never have order." St. Josemaría advised establishing a fixed routine to cultivate the virtue of order. This includes waking up at a consistent time and allocating specific times for prayer, work, and family activities. “If you don't get up at a fixed time, you will never carry out your plan of life."

Avoiding Procrastination:
“Don't put off your work until tomorrow." He warned us against putting off tasks, encouraging us to tackle our responsibilities promptly to maintain order in our lives.

In summary, Saint Josemaría Escriva's teachings on the virtue of order emphasize the necessity of planning, time management, and a balanced approach to life, all of which contribute to a more fulfilling and spiritually enriched existence. By integrating these principles, individuals can enhance their ability to serve God and others through their daily actions.

“When you bring order into your life, your time will multiply, and then you will be able to give God more glory by working more in his service."

If you make daily effort to pray, work conscientiously, and care for others, you will, little by little, become the kind of person God expects you to be. People will believe you because they see you struggle to be authentic and live what you propose to others. Modern man listens more willingly to witnesses than to teachers, and if he does listen to teachers, it is because they are witnesses.

Feb 6 Fri - Where is God when terrible accidents happen?

 

Feb 6 Fri
Where is God when terrible accidents happen?

Frequently, we hear about terrible accidents and casualties. How could God allow this to happen? Where was God? What can be done to restore hope to the victims and their relatives? 

We can answer yes, that God was there. He was also in the ‘good Samaritans' who offered first aid, in the members of the emergency services, in many others. "God's mercy is endless, and his compassion never fails."

Suffering is universal on this earth. No one escapes it, not even animals. Why suffering exists is a mystery: that is, it is only partly intelligible.

We can have faith that God permits suffering to bring about a greater good. Since God is the highest good, He would not allow any evil to exist unless to produce greater good.

Sometimes we can see the good that God brings out of evil; sometimes we cannot.

We can glimpse that somehow suffering and death are the consequences of sin, yet suffering existed on this earth long before the first sin was committed.

We can see how witnessing suffering can unleash compassion and care in us, which makes us more human.

Through our own suffering, we can see that we are vulnerable, and need God and the help of other human beings. Suffering can make us humble and remove our individualistic tendencies.

Some suffering seems fair, as when criminals are punished. But other suffering seems totally unjust, and we feel that God should not permit it, for example, the suffering and death of an innocent child or an innocent child becoming an orphan.

Three points will shed light on the problem: First, in becoming man, God took on our human condition and suffered with us. 
Second, He transformed the meaning of our suffering: it is now part of his work of redemption. 
Third, through his suffering and death, He overcame death and opened the gate of eternal life in heaven to us: He transformed death from a pit into a door, from an end into a beginning.

Regularly, we must take on some correction to make up for our sins and to improve our character. This discipline makes us suffer a little. This suffering is a mortification, that is, a small death, to kill some of our bad qualities, if possible. These practices help us become humble and aware of our need for God. They may also make us more compassionate, because they help us see what others are going through.

The Christian response to another’s suffering is kindness and mercy, and to alleviate that suffering if we can. What are some things we might be able to do to alleviate others’ suffering?
        We can pray for them.
        We can offer their ordeal to God on their behalf.
        We can be with them.
        We can let them talk and listen to them.
        We can do little things for them that please them.
        We can help them in a way they want to be helped.

Feb 5 Thu - Why does the priest invoke the Holy Spirit during the Mass?

 

Feb 5 Thu

Why does the priest invoke the Holy Spirit during the Mass?

The Epiclesis is the invocation to the Holy Spirit in the Eucharistic Prayer where the priest requests God the Father to send the Holy Spirit so that the bread and wine offered may become Christ’s body and blood, and so we may be able to celebrate the Eucharistic mystery, and to make all the effects of the sacrament operative in us.

At the same time, the priest extends his hands, palms downward, over the chalice and host, and traces the sign of the cross over them. With this gesture, he asks God to pour his blessing over the gifts offered and to turn them into his Son’s body and blood.

“Why does the priest ask for what he positively knows will happen at the Consecration?” How many times did Jesus Christ ask for what he well knew would infallibly happen? The priest seems to pray, not so much for the miracle of transubstantiation as for the happy fruits it may produce in our souls.

After the last notes of the Sanctus, the people again fall silent. For it is how man should approach God –in silence.

In the Old Testament, the high priest, carrying the blood of the victims, entered the Holy of Holies alone once a year. Leaving the people behind, he offered a sacrifice to God in an atmosphere of awe and respect for God.

In the early Middle Ages, the priest entered the sanctuary, and curtains were drawn, thus isolating him from the people. To accentuate the importance of this part of the Mass, clerics carrying candles placed themselves on either side of the altar. The people attended these ceremonies kneeling.

The First Eucharistic Prayer acknowledges God the Father as our most merciful Father so that we may deal with him with the confidence of children:

- To you, therefore, most merciful Father,
we make humble prayer and petition
through Jesus Christ, your Son, our Lord:
that you accept
and bless ✠ these gifts, these offerings,
these holy and unblemished sacrifices,

We find the Epiclesis at the beginning of the Second and Third Eucharistic Prayers. 

The Fourth Eucharistic Prayer, which has its own Preface, links it, after the Sanctus, with a narrative of the history of salvation in the form of anamnesis (remembrance). The Epiclesis comes after:

- Therefore, O Lord, we pray:
may this same Holy Spirit
graciously sanctify these offerings,
that they may become
the Body and ✠ Blood of our Lord Jesus Christ
for the celebration of this great mystery,
which he himself left us
as an eternal covenant.

How often have we relegated the Holy Spirit to a secondary role! We now promise him we shall be more docile to his sanctifying action. “That means we should be aware of the work of the Holy Spirit all around us, and in our own selves we should recognize the gifts he distributes, the movements and institutions he inspires, the affections and decisions he provokes in our hearts.”

Feb 4 Wed - 8 Powerful Quotes from St. Josemaría Escrivá

 

Feb 4 Wed
8 Powerful Quotes from St. Josemaría Escrivá 

#1 “To be holy isn’t easy, but it isn’t difficult either. To be holy is to be a good Christian, to resemble Christ. The more closely a person resembles Christ, the more Christian he is, the more he belongs to Christ, the holier he is.” (The Forge, 10)

#2 “When you pray, but see nothing, and feel flustered and dry, then the way is this: don’t think of yourself. Instead, turn your eyes to the Passion of Jesus Christ, our redeemer. Be convinced that he is asking each one of us, as he asked those three most intimate Apostles of his in the Garden of Olives, to ‘watch and pray.’” (The Forge, 753)

Prayer is not primarily about feelings; it is a dialogue of love.

#3 “We cannot separate the seed of doctrine from the seed of piety. The only way to inoculate your work of sowing doctrine against the germs of ineffectiveness is by being sincerely devout.” (The Forge, 918)

Religion turns sterile and lifeless when piety does not accompany doctrine.

#4 “There are some people who, when they speak about God or the apostolate, seem to feel the need to apologize. Perhaps it is because they have not discovered the value of human virtues, but, on the other hand, have been greatly deformed spiritually, and are too cowardly.” (Furrow, 37)

#5 “I am going to summarize your clinical history: here I fall, and there I get up. The latter is what matters. So, continue with that interior struggle, even though you go at the pace of the tortoise. Forward! You know well, my son, where you can end up, if you don’t fight: one depth leads to another and another.” (Furrow, 173)

#6 “Look at the set of senseless reasons the enemy gives you for abandoning your prayer. ‘I have no time’—when you are constantly wasting it. ‘This is not for me.’ ‘My heart is dry…’ Prayer is not a question of what you say or feel, but of love. And you love when you try hard to say something to the Lord, even though you might not actually say anything.” (Furrow, 464)

#7 “Here is a thought to help you in difficult moments. ‘The more my faithfulness increases, the better will I be able to contribute to the growth of others in that virtue.’ How good it is to feel supported by each other.” (Furrow, 948)

When God gives us grace, it’s not just for us. 

#8 “What zeal men put into their earthly affairs! Dreaming of honors, striving for riches, bent on sensuality! Men and women, rich and poor, old and middle-aged, and young and even children: all of them alike. When you and I put the same zeal into the affairs of our souls, then we’ll have a living and working faith. And there will be no obstacle that we cannot overcome in our apostolic works.” (The Way, 317)

A recommended daily spiritual practice is an examination of conscience.
We so easily invest ourselves in worldly things—yet where is God? How is He moving and working in our lives? When we devote some time to God, He fills us with his grace.

Feb 3 Tue - How can I know if what I intend to do is good or bad?

 

Feb 3 Tue
How can I know if what I intend to do is good or bad?

Your freedom makes you morally responsible for your choices. When you act deliberately, you become the author of your actions. These freely chosen acts, arising from conscience, hold moral weight.

A human act's morality—its goodness or badness—depends on whether it draws you closer to your ultimate goal, which is God and eternal happiness.

The question in the young man’s conversation with Jesus: “What good must I do to have eternal life?” shows the essential connection between the moral value of an act and man’s final end. Jesus, in his reply, confirms the young man’s conviction: the performance of good acts, commanded by the One who “alone is good,” is the indispensable condition of and the path to eternal happiness; “If you wish to enter into life, keep the commandments.”

As we see, there is more in goodness than conforming to nature and doing whatever you wish. The good you must choose is related to unfolding your potentials; not only ‘being’ good, but also ‘doing’ good.

To accomplish a good act, you make use of your freedom to pursue an authentic good. This good is established as such by God.

The agreement between the action and the norms of morality must take place at two levels:

- The act itself (the Object) can bring you closer to God.

- You actually ordain it to God (your Intention is right).

Thus, the two elements of action, its ‘Object,’ and your ‘Intention,’ must be good. The ‘Circumstances,’ though accidental, could also be important.

When you choose to do something, your will chooses a course of action—a moral Object—to achieve an end. The Object chosen is the good toward which you deliberately direct yourself. It is what the action by its own nature tends to, independently of your intention. It answers the question: “What are you really doing?” Studying, working, relaxing, or robbing a bank.

What you do must also agree with the norms derived from eternal law: natural law, and legitimate human laws.

These laws must be properly applied to the specific case through a judgment of your reason called conscience.

The purpose you intend (or intention) must also be good (I study to know), even if you are not fully aware of it then.

Circumstances are the accidental moral conditions that contribute to increasing or diminishing the moral goodness or evil of an already existing action. I study despite my headache (increase); I give alms with useless leftovers.

To find out the goodness of an action, you must ascertain that the elements (object and intention), called principles or sources of morality, are good. If one of these is bad, the whole action will be bad; for instance, giving alms (good) to appear generous (bad) would be immoral; equally robbing a bank to build a church.   
You must also consider the circumstances to increase its goodness.

Image: Our Lady of La Vang (Vietnam).

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.