Should I seek the advice of others to act wisely?

 

Should I seek the advice of others to act wisely?

We often find ourselves unable to resolve the complex questions that arise in life. To act correctly, we must ask for advice.

To grow in maturity, we need to seek guidance from others to fulfill what God expects of us at every moment.

Many factors need to be considered, which can be challenging for one person. However, several individuals can provide greater certainty, as what escapes one’s notice may be observed by another.

Having a guide will help us develop our abilities.

Prudence leads us to seek advice based on others' experiences. “To be prudent, the first step is to acknowledge our limitations. This is the virtue of humility. Through it, we admit that we cannot know everything and that we cannot consider all the circumstances required to make a fair judgment. So, we seek advice."

Then we will not be misled by false reasoning, nor will our passions prevent us from seeing issues clearly. We can achieve peace, knowing we have utilized every means to stay on the right path.

Listening to the opinions of others helps us develop our personality while overcoming our limitations.

Asking for advice is a sign of maturity and sound judgment. The life of the saints is prudent. It is not so independent that it leads to pride; independence often conceals pride under the guise of "holy freedom." Nor does it confuse humility with timidity, as fear paralyzes the spirit, hindering us from expressing what is right and making us indecisive.

We must combine both aspects of prudence: consulting and listening to the opinions of others, while also being decisive and acting freely and responsibly. We can never use the advice we receive as an excuse to avoid responsibility for our actions. Sound judgment entails the capacity to act independently after taking prudent measures.

Therefore, we should frequently turn to those who can and should advise us. This will lead us to the “wisdom of the heart that guides and governs many other virtues. Through prudence, a person learns to be daring without being rash. He will not make excuses (rooted in hidden motives of indolence) to avoid the effort involved in living wholeheartedly according to God's plans."

Yet we should not go to just anyone, but to someone with the right qualities—someone who desires to love God as sincerely as we do and who strives to follow Him faithfully. It is not enough to ask anyone for their opinion; we must seek out someone who can provide sound and impartial advice.

Let us ask our Blessed Lady, Mother of Good Counsel, to grant us such a clear understanding of our own limitations that we will feel the need to turn to others for help. Thus, we will become people of sound, mature judgment. Maturity depends not on age, but on wisdom and prudence.
Pic: Our Lady of the Good Counsel  -  Dec 13 Sat

Should I be meek, understanding, and find excuses for everyone?

 

Should I be meek, understanding, and find excuses for everyone?

Our universal mission as Christians to evangelize the world implies that we need a big heart, capable of loving everyone, whoever they are, since God calls every single person.

Meekness is the virtue that will help us to control the temptation of anger.
“Humility leads us, as it were by the hand, to treat our neighbor in the best way possible, that is, being understanding towards everyone, living at peace with everyone, forgiving everyone; never creating divisions or barriers; and behaving - always! - as instruments that foster unity. Not in vain is there in the depths of man's being a strong longing for peace, for union with his fellow man, for a mutual respect for personal rights, so strong that it seeks to transform human relations into fraternity." St Josemaría

In the Gospel, Christ shows us a very clear example of how to treat others. Our Lord's self-abasement knew no limits.

“His holy meekness led him to the most ignominious of deaths: He humbled himself, becoming obedient unto death, even death on a Cross. And he did so out of love for men, for men whom He calls his friends, even if they don't want to be such."

If Christ has loved us so much, we too must try to affirm “the truth serenely, positively, without polemics and without humiliating anyone. We should always leave the other person an honorable way out, so they can recognize without difficulty that they have been mistaken, or have lacked formation or information. At times, the kindest charity is to let the other person be convinced that they have discovered a new truth on their own."

“But Christ not only set us an example of holy meekness. He also set us a very clear example of holy intransigence in the things of God." Though always ready to be understanding towards anyone who approached him with a contrite heart, our Lord refused to yield when his heavenly Father's honor or the good of souls was at stake. Nor can we yield when confronted by ideas contrary to the teaching of the Church: to do so would be false charity.”

Yet our holy intransigence towards error can never become bitter, intemperate zeal. We should always try to spread doctrine in a cheerful, attractive way. “The first step to bringing others to the ways of Christ is for them to see you happy and serene, sure in your advance towards God."

Holy meekness and holy intransigence are both born of love. Out of love for God and souls, we are ready to yield in everything personal that does not prejudice the truth. And out of the very same love, we refuse to give way when our Lord's saving truth is mistreated. Both stem from the same love and lead us to spread doctrine by our friendship and example.

“Don't fear the world: we are of the world and, if we're united to God, if we put our Christian spirit into practice, nothing can harm us. Perhaps at times our Christian conduct may cause surprise among people who are far from God: you must have the courage, then, supported by divine omnipotence, to be faithful."
Dec 12 Fri

What are the elements of the Eucharistic Prayer?

 

What are the elements of the Eucharistic Prayer?

The chief elements of the Eucharistic Prayer are:

-  Thanksgiving (expressed especially in the Preface): In the name of the entire people of God, the priest praises God the Father and gives thanks to him for the whole work of salvation or for some special aspect of it that corresponds to the day, feast, or season.

- Acclamation: Joining with the angels, the congregation sings or recites the Sanctus. This acclamation is an intrinsic part of the Eucharistic Prayer, and all the people join with the priest in singing or reciting it.

- Epiclesis (invocation): In special invocations, the Church implores the power of the Holy Spirit that the gifts offered by human hands be consecrated, that is, become Christ’s body and blood, and that the spotless Victim to be received in Communion be the source of salvation for those who will partake of it.

- Narrative of the Institution and Consecration: In the words and actions of Christ, that sacrifice is celebrated which he himself instituted at the Last Supper, when he offered, under the appearances of bread and wine, his body and blood, gave them to his apostles to eat and drink, and then commanded that they perpetuate and reenact this mystery.

- Anamnesis (memorial): In fulfillment of the command received from Christ through the apostles, the Church keeps his memorial by recalling especially his passion, resurrection, and ascension.

- Oblation: The oblation or offering of the victim is part of a sacrifice. In this memorial, the Church, and in particular the Church here and now assembled, offers the spotless Victim to the Father in the Holy Spirit. The Church’s intention is that the faithful not only offer the Victim but also learn to offer themselves and so to surrender themselves, through Christ the Mediator, to an ever more complete union with the Father and with each other, so that at last God may be all in all.

- Intercessions: The intercessions make it clear that the Eucharist is celebrated in communion with the entire Church and all its members, living and dead, who are called to share in the salvation and redemption purchased by Christ’s body and blood. This part includes also the commemoration of the saints in whose glory we hope to share.

- Final Doxology: The praise of God is expressed in the doxology, to which the people’s acclamation is an assent and a conclusion.

In accordance with the rubrics, the priest selects a Eucharistic Prayer from those found in the Roman Missal or approved by the Apostolic See. The Eucharistic Prayer demands, by its very nature, that the priest say it in virtue of his ordination. The people, for their part, should associate themselves with the priest in faith and in silence, as well as through their parts: specifically, the responses in the Preface dialogue, the Sanctus, the acclamation after the consecration, and the acclamatory Amen after the final doxology.
Dec 11 Thu

How can I rejoice in the Lord if He is far from me?

 

How can I rejoice in the Lord if He is far from me?

“The just man will rejoice in the Lord and put his hope in Him; the hearts of all good men will be filled with joy." We have surely sung these words with our hearts and voices. Indeed, we express our deepest feelings when we address such words to God. We must rejoice, not in material things, but in the Lord.

“Light has dawned for the just," Scripture says elsewhere, “and joy for the upright of heart." Were you wondering what reason we have for joy? “Delight in the Lord, and He will give you your heart’s desires."

What are we instructed to do, and what can we do? To rejoice in the Lord. But who can rejoice in something he does not see? Am I suggesting that we see the Lord?

No, but we have been promised that we shall see Him. As long as we are in this world, we walk by faith, for we cannot see the Lord. We walk by faith, not by sight. When will it be by sight? “Beloved," says John, “we are now the sons of God; what we shall be has not yet been revealed, but we know that when it is revealed, we shall be like Him, because we shall see Him as He is." When this prophecy is fulfilled, then we shall see Him.

That will be the great joy, the supreme joy, joy in all its fullness. Then we shall no longer drink the milk of hope, but we shall feed on the reality itself. Nevertheless, even now, before that vision comes to us, let us rejoice in the Lord, for it is no small reason for rejoicing to have a hope that will be fulfilled someday.

Therefore, since the hope we now have inspires love, the just man rejoices in the Lord, Scripture says, but because he does not yet see, he hopes in Him.

Yet we have with us the first fruits of the Spirit; isn’t this another reason for rejoicing? For we are drawing near to the One we love, and not only are we drawing near, but we also anticipate and even have some slight feeling and taste of the banquet we shall one day eat and drink.

But how can we rejoice in the Lord if He is far from us? Pray that He may not be far. If He is, that is your doing. Love, and He will draw near. Love, and He will dwell within you. The Lord is at hand; have no anxiety.

How can He be with you if you love? Because God is love.

“What do you mean by love?” you will ask me. Love is what enables us to be loving.

What do we love? A Good that words cannot describe, a Good that is forever giving, a Good that is the Creator of all good.

Delight in Him from whom you have received everything that delights you—only one thing you have not received from Him: sin.
From a sermon by Saint Augustine.
Dec 10 Wed

Do all the faithful participate in the mission of the Church?

 

Do all the faithful participate in the mission of the Church?

Christians constitute the people of God, “established by Christ as a communion of life, love, and truth. It is taken up by him also as the instrument for the salvation of all, as the light of the world and the salt of the earth. It is sent forth into the whole world.”

“All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you.” This command of Christ applies to ALL the members of his Mystical Body:

In the Church, there is a diversity of ministries, but there is only one aim: the sanctification of men. And all Christians participate in some way in this task, through the character imprinted on them by the sacraments of Baptism and Confirmation. We must all feel responsible for the mission of the Church, which is the mission of Christ.

The fulfillment of the mission of the Church is called apostolate; its object is to spread the kingdom of Christ all over the world for the glory of God the Father.

The hierarchy renders service to the mission of the whole Church. The mission of the hierarchy is to be the instrument of Christ, as the head of the Church. Thus, the task proper to the hierarchy is to organize and watch over the fulfillment of the mission of the entire Church.

All members of the Church must share in the apostolate—guided by the bishops and the pope—according to their status in the Church.

The Second Vatican Council asserted the participation of each Christian—specifically of the laity—in the common mission of the Church:
“The apostolate of the laity is a sharing in the salvific mission of the Church. Through Baptism and Confirmation, all are appointed to this apostolate by the Lord himself."

The pastors, indeed, know well how much the laity contributes to the welfare of the entire Church. They know that they themselves were not established by Christ to undertake alone the whole salvific mission of the Church to the world, but that it is their exalted office to be shepherds of the faithful and also to recognize the latter’s contribution and charisms that everyone in his own way will, with one mind, cooperate in the common task.

Hence:

- The mission of the entire Church and that of the hierarchy are not identical, just as the words Church and hierarchy are not synonymous.

- The Church’s mission falls squarely on the shoulders of all her members, while the mission of the hierarchy—a particular aspect of the mission of the Church—is carried out only by the members of the hierarchy and those members of the people of God who are authorized and qualified to help them.

- The mission of the laity is not merely a participation in the mission of the hierarchy, but it is a participation in the mission of the Church.
Dec 9 Tue

How did our Mother pray?

 

How did our Mother pray?
Our Lady’s prayer and petition go up in a constant stream to God like the sweet perfume of a rose. The fragrant aroma of her prayer is stirred by the breeze of our petition, and even by the stormy winds that blow throughout the world. She joins our thanksgiving and petitions to her own and presents them to the Father through Jesus Christ her Son.

“Our Lord himself learned from his Mother many prayers transmitted from generation to generation among the people of Israel. We too, may recall prayers that we learned from our mothers. Our Lady’s example encourages us to deepen our prayer. … ‘Mary treasured up all these sayings, and reflected on them in her heart.’ Let us try to imitate her in talking to Our Lord. We can converse about everything that happens to us, even the most insignificant incidents, like two people in love." St. Josemaría.

How easy it is to love Mary since no more lovable creature ever existed! Mary is like the smile from the Most High bent upon us. There is no defect or imperfection in her. She is not far removed from our own experience, but very much attuned to our everyday life. She knows of our vacillations, our concerns, and our needs. May we have no fear of going too far in our affection for her!

We need only invoke her name. The demons tremble at its mere utterance. And Mary, like all mothers, finds special joy in coming to help those of her children who are most in need.

“If we have this filial contact with Mary, we won’t be able to think about ourselves and our problems. Selfish personal problems will find no place in our minds. Mary brings us to Jesus."

“Be daring. Count on the help of Mary, Queen of Apostles. Without ceasing to be a mother, our Lady can get each of her children to face their own responsibilities. Mary always does the immense favor of bringing us close to the Cross, placing us face to face with the example of the Son of God, those who come close to her and contemplate her life. Facing this challenge is how Christian life is decided. And here Mary intercedes for us so that our choice may be wise and lead to a reconciliation of the younger brother – you and me – with the firstborn Son of the Father."

“Many conversions, many decisions to give oneself to the service of God have been preceded by an encounter with Mary. Our Lady has encouraged us to look for God, to desire to change, to be useful, and to lead a new life. And so, her counsel ‘Do whatever he tells you’ has turned into real self-giving, into a Christian vocation, which from then on enlightens all our personal life."

This personal conversion will be like a red rose offered to our Mother.

Resolution at the conclusion of this Novena: To live always very close to our Mother Mary. 
Dec 8 Mon

What should I do in this Season of Advent?

 

What should I do in this Season of Advent?

As John the Baptist’s message is narrated in the Gospel, 
- Christ is coming to establish the kingdom of God; 
- You must prepare by repenting from your sins and doing what is right; and
- The Lord’s judgment will be of ultimate good or bad significance to you.

In addition, John taught that a person’s status, however high, would be of no avail in this judgment.

The prophet Isaiah foretold that the Christ, the Son of David (the son of Jesse), would have these gifts of the Holy Spirit:

The Spirit of the LORD shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge, and the fear of the LORD. And his delight shall be in the fear of the LORD. (Is 11:1-3)

A reading of any one of the Gospels confirms that Jesus Christ possessed and practiced these gifts perfectly. 
We, ordinary followers of Christ, through Baptism and Confirmation, also share these gifts.

Through grace, God the Holy Spirit makes us “participate in the divine nature.” We then acquire a supernatural new life; we become children of God and heirs with Christ. Grace is like light whose splendor erases the stains of the soul, and we are divinized. Thus, it is comparable to a wedding garment, or a seed, in the Gospel.

The gifts are permanent dispositions that make us receptive to divine inspirations. The gifts of the Holy Spirit are a special awakening of the human soul, and they mature the supernatural life of grace in each person.

The gifts improve the virtues of those who receive them and help the faithful readily obey divine inspirations. A Christian “empowered” by the virtues can perform good deeds. The emphasis is on the decision of the person. 

A Christian who is obedient to God’s gifts and allows the Holy Spirit to act through him performs excellent deeds. The emphasis is on the Holy Spirit.

- The gift of wisdom is a loving knowledge of God and everything that comes from and leads to him.

- Understanding is the power that perfects our perception of the mysteries of the faith, enabling us to penetrate more deeply into the divine truths revealed by God.

- The gift of counsel helps us make wise decisions promptly, correctly, and according to the will of God.

- Fortitude makes us steadfast in the faith, constant in struggle, and faithful in perseverance.

- Knowledge enables us to be wise in using the things of this world.

- The gift of piety teaches us the meaning of divine filiation, the joyful supernatural awareness of being children of God and brothers and sisters of all mankind.

- Fear of the Lord inclines us to respect the all-powerful and loving God.

God showers us with gifts of grace so we can bear the kinds of good fruit that John the Baptist demands. 

What are these good fruits we should bear, right now, in this season of Advent?

- Repenting of sin by making a good examination of conscience and a good sacramental Confession.

- Carrying out our normal duties well, especially in whatever our work is.

- Accepting, embracing, and offering to God our own poverty and afflictions.

- Relieving the poverty and afflictions of others. This is showing mercy.
Dec 7 Sun

What happened with the heresies refuted in Nicaea?

 

What happened with the heresies refuted in Nicaea?

Though Pope Leo has spoken vaguely of some theological controversies as no longer relevant, he also made a point of warning in Turkey that, among our many postmodern problems, “there is also another challenge, which we might call a ‘new Arianism,’ present in today’s culture and sometimes even among believers. This occurs when Jesus is admired on a merely human level, perhaps even with religious respect, yet not truly regarded as the living and true God among us.” 

Arianism was widespread. When the Vandals invaded North Africa, around the time of Saint Augustine’s death, they came not only as “barbarians,” but also as “Arian Christians.” 
The Roman Empire itself “fell” when Odoacer, a Gothic “barbarian,” deposed the last Western emperor. Though tolerant of Catholics, Odoacer was an Arian.

Arianism appealed to soldiers, who saw Jesus as not only holy but, in his bravery during torture and death, heroic. For Arianism, Jesus was merely 'a man'.

Leo’s emphasis on Jesus as “the living God among us” also ties in with his warnings about another heresy, “Pelagianism,” which Saint Augustine famously combatted about a century after Nicaea. Pelagius believed that we are capable of following the precepts of the law without the need for divine grace.

Augustine, the Doctor of Grace, went after Pelagianism hammer and tongs, and left a great legacy of understanding how dependent we are on God, not our own will.

Pope Leo has recalled this main current in the tradition as well:
    The greatest mistake we can make as Christians is, in the words of Saint Augustine, “to claim that Christ’s grace consists in his example and not in the gift of his person”. How often, even in the not-too-distant past, have we forgotten this truth and presented Christian life mostly as a set of rules to be kept, replacing the marvelous experience of encountering Jesus – God who gives himself to us – with a moralistic, burdensome, and unappealing religion that, in some ways, is impossible to live in concrete daily life.

This classic Augustinian view should not be understood as denying moral rules. Rather, it puts grace and the love of God first, which are the deep realities that make it possible for us to live the Christian life. 

One notable thing about Pope Leo’s pilgrimage is his decision not to pray in Istanbul’s Blue Mosque. He took off his shoes, visited “as a tourist,” but maintained a bit of distance from Islam. And rightly so. Alongside the neo-Arianism that denies Christ’s divinity, and the neo-Pelagianism that implies that we can save ourselves, a false universalism and indifferentism – like “God wills a multiplicity of religions” – has arisen in the modern world.

Thus, the radical importance of the Faith on the one hand, and on the other, to talk as if peace and brotherhood result from dialogue rather than the only true source of charity: Jesus Christ.

Excerpts from Robert Royal - Dec 7 Sun

Do I live purity well, as my response to God’s love?

 

Do I live purity well, as my response to God’s love?

In the Last Supper, Our Lord bent down to wash the disciples’ feet, indicating the cleanliness of heart necessary to sit at the table with the Lord.

The virtue of holy purity, which draws us into intimacy with God, requires a sensitive response to God's love. Although God's grace will always assist us, on our part, we have to fight. Sensuality and laziness must not be allowed to rule over us.

“And now I ask you, how are you facing up to this battle? You know very well that a fight which is kept up from the very beginning is a fight already won. Get away from danger as soon as you are aware of the first sparks of passion, and even before. Also, speak about it at once to the person who directs your soul. Better still, talk about it beforehand, if possible, because if you open your heart wide, you will not be defeated. One such act after another leads to the forming of a habit, a good inclination, and ends up making things easy. That is why we have to struggle to make this virtue a habit, making mortification a habit so that we do not reject the Love of Loves."

If the winds of temptation blow, if you stumble when confronted by temptation; look to the Star of the Sea, call out to Mary. If the waves of pride, ambition or envy tug at your heart, call on Mary. If anger, avarice, or impurity endanger the course of your soul’s journey, look to Mary.

If you are disturbed by the memory of your sins, confused by the ugliness of your conscience, fearful in the face of judgment, or you begin to sink into the bottomless pit of sadness or into the abyss of despair, think of Mary. In every danger, moment of anguish or doubt, invoke Mary. May her name be ever on your lips and engraved on your heart, too. Never stray from the example of her virtue, so that you may always gain her help as an intercessor.

You will not go off the path if you follow her; you will not fall into discouragement if you beg her. You will never be lost if you think about her. With her taking you by the hand, you will not stay down if you fall. With her protection, you will have nothing to fear. You will not lose strength, for she is your guide. You will reach a safe haven happily if you rely on her as your closest helper.

Today we will offer her a white lily, ‘the Annunciation lily’, symbol of Mary's immaculate purity, the white lily of your chastity.

Resolutions:

- Apply human means to live purity: avoid occasions of sin, guarding the senses, the eyes…

- Supernatural means: Prayer, The Eucharist, Confession, and an ardent devotion to our Lady.
Dec 6 Sat

How is my own personal relationship with my Mother Mary?

 

How is my own personal relationship with my Mother Mary?

When Our Lady consents to become the Mother of the Savior, she becomes the Mother of all men. By giving birth to Jesus, the Head of the Church, she spiritually engenders each of us as members in the Mystical Body of Christ.

Next to the Lord, when he is nailed to the Cross, stand Mary, John the beloved disciple, and some holy women. Then the Lord says to her: 'Woman, behold thy Son’. Then He says to the disciple, ‘Behold thy mother’.

This is a second Nativity. Mary gave birth, without pain, to her only-begotten Son in the stable of Bethlehem. Now though, she gives birth to her second son, John, amidst the suffering of the Cross. Now she suffers the pangs of birth for the millions of other spiritual children who will call her ‘Mother’ over the centuries. Now we understand why the Evangelist calls Christ Mary’s first-born son’. It is not because she has other sons of the flesh, but because she is to engender many children through the love of her heart.

How is my own personal relationship with her? Do I approach her trustingly as St John would? Do I often remember that she is at my side? Do I seek her intercession frequently?

Being a mother entails care and vigilance for the children. Thus, our Blessed Mother offers her spiritual protection to all without exception. She intercedes, and obtains the opportune graces of which all of us are in need. Just as Jesus is the Good Shepherd who calls his sheep by name. Mary distinguishes us personally from all others, and knows us by our name. Her maternal concern extends to our overall well-being, both of body and soul, but mostly to the supernatural life of her children.

She leads us to sanctity and to a more perfect identification with her Son. Thus, Our Lady collaborates in the mission of the Holy Spirit, who bestows on us supernatural life and grants us the grace to persevere in it.

“And from that hour, the disciple took her into his home". We see in these words of the Gospel an invitation for all Christians to bring Mary into their lives. We can visualize the young Apostle’s tremendous respect in all his everyday dealings with her. How full of confidence the conversations between the two must have been. We can appeal to her as her sons and daughters and ask her to ‘show us you are our mother.’

The most pleasing homage we can render to our Mother is to implore her maternal protection often. She knows of our vacillations, our concerns and our needs.

The incense of our prayer must rise up constantly to God Our Father. Time and again we ask Our Lady, who is already in heaven, body and soul, to petition Jesus for us.

Resolutions:

- To cast glances at the image of Our Mother in our room or place of work, frequently.
Dec 5 Fri

- To pray the Rosary, the Angelus. Three Hail Mary before going to rest.

- To utter many aspirations during the day, internally, without being noticed.

Today, we offer her forget-me-not flowers, which remind us of her continuous protection.
Dec 5 Fri

What is the connection between the Last Supper and the Eucharistic Prayer?

 

What is the connection between the Last Supper and the Eucharistic Prayer?
St John tells us what happened in the Upper Room after the meal. Jesus alone spoke; the disciples listened; they would listen to him forever. Before long, Jesus was no longer speaking to them; He was addressing the Father. They all held their breath. Jesus prayed.

Isn’t this situation almost exactly like that which is reproduced in the Mass? Only the priest proclaims the Eucharistic Prayer by virtue of his ordination. We have heard the Lord’s teaching; we have prayed aloud together, beseeching his mediation. Now the priest speaks ‘in persona Christi.’ All things considered, it would be better that no other human voice should make itself heard: Jesus is going to pray with us and for us.

In this Eucharistic Prayer, we announce to the world the death and resurrection of the Lord. This is the paschal message that transforms us interiorly, turning us into heralds of the Good News.

Our faith seems to us too faint and our love too little to allow us to accompany our Lord in his oblation and hymn of praise to the Father. But we believe because it is Jesus Christ who has revealed to us this wonderful mystery. We believe in Christ’s word—there is no truer token than Truth’s own word.

Now, let us submit to God in all things and not contradict him, even if what He says seems to contradict our reason and intellect; let his words prevail over our reason and intellect. Let us act in this way about the Eucharistic mysteries, and not limit our attention just to what can be perceived by the senses, but instead hold fast to his words, for his word cannot deceive.

We believe and we want to love; we do not want to be like the disciples who fell asleep in the supreme moment when Jesus prepared himself for the holocaust. “I believe, Lord, but help my unbelief!” we should say with that man, the father of the boy possessed by the devil. “Lord, you know everything; you know I love you,” we should repeat once and again.

Thus, we can transcend the limited horizons of our egoism, as a person in love strives to overcome their personal limitations and serenade their beloved when they want to.

As Christ offers himself to the Father, we must join him, as a living part of the Church, his Mystical Body. What a pity if we allow Christ to go on without us, if we spurn him.

We should be awake and praying, following Christ from the Upper Room to the cross, to realize how little a life is to offer to God. Thus, we will finally shed our nasty habit of bargaining with God.
Dec 4 Thu

Do I ask our Mother Mary to intercede for me?

 

Do I ask our Mother Mary to intercede for me?

At the wedding in Cana, Mary realized, before anyone else did, that they had run out of wine. She helps us discover and correspond to the will of God in the hundred and one little incidents of each day.

Mary was constantly aware of her being the predilect Daughter of God, of her divine filiation.

As the Mother of God, she was also keenly aware of her maternal role in the service of all humanity.

Both realities are permeated by her exquisitely refined piety. She will continue to love and help us since we are her children, and a mother is always closest to her child who is most in need.

When Mary looked or smiled at Jesus, or just thought about him, she was looking, smiling, speaking to God. This is truly what it means to pray. Our Lady carried out all her actions with the express desire of pleasing her Son.

Our own daily meditation should lead us to identify ourselves fully with Jesus, and approach even the relatively unimportant details of each day with supernatural perspective. At Cana, she shows how we can petition Our Lord, through her, with delicate tact. She was his mother, and a Son loves his Mother.

She had seen him sleeping in her arms, but nevertheless she did not venture here to tell him what He should do. She merely pointed out the problem to him, convinced that whatever solution He offered, no matter what He decided to do, would be the best possible. She left the matter entirely to him, leaving him completely free to do his own Will without any feeling of obligation.

Why? She knew that whatever He chose to do, it would be the most perfect thing that could be done, and the problem would be solved in the best possible way. She did not tie his hands, so to speak, or force him to take one line of action. She trusted in his wisdom, in his wider and deeper vision of things, a vision that “saw” aspects and circumstances perhaps unknown to her.

She did not even ask whether He would think it fitting to intervene or not: She merely pointed out the problem and left it in his hands. The fact is that faith ‘puts God under an obligation’ more than the most skillful and forceful arguments. Mary teaches us to remain at the foot of the cross in silent prayer during difficult moments of our lives. The last we hear of Mary in the Gospel is when she is praying with the Apostles for the coming of the Holy Spirit.

Resolutions:

- To have frequent recourse to Our Lady with aspirations.

- The Memorare Prayer.

- The Holy Rosary.

Today, bring her an iris, which is always upwards, open, and directed to God, and firm, which represents your faith.
Dec 3 Wed

Do I look at everything with God's eyes?

 

Do I look at everything with God's eyes?

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

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

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

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

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

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

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

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

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

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

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

 

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

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

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

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

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

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

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

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

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

What did the Council of Nicaea clarify?

 

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

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

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

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

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

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

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

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

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

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

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

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

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

How should I begin this Season of Advent?

 

How should I begin this Season of Advent?

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

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

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

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

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

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

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

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

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

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

Why does the Catholic Church prohibit ‘gay marriage’?

 

Why does the Catholic Church prohibit ‘gay marriage’?

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

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

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

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

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

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

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

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

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

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

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

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

How did Opus Dei begin?

 

How did Opus Dei begin?

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

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

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

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

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

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

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

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

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

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

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

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

What is the most important part of the Mass?

 

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

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

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

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

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

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

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

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

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

How should I deal with a person with mistaken ideas?

 

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

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

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

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

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

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

Does all my effectiveness come from God?

 

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

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

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

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

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

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

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

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

Should I be guided only by AI?

 

Should I be guided only by AI?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

 

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

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

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

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

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

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

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

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

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

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

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

How can I serve Christ better?

 

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

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

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

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

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

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

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

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

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

Nov 23 Sun

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