domingo, 11 de octubre de 2015
martes, 21 de julio de 2015
ECOLOGICAL ENCICLICAL, LAUDATO
SI.
This small article has the intention
of awekening the interest of Reading the complete document that we know as the
ECOLOGICAL ENCICLICAL, that recently was published by the Pope Francisco
THE ENCYCLICAL NAMED “Laudato Sì” “
Deals with the CLEANNING of our Common
House it is of great interest to “everyone us inhabitants on this planet, focusing attention on a new way of deling with contamination.. We are
faceing an urgent global demand, due to the earth beguining to look more and more like, a pile of filth”. Our hope in the human kind is
that the reaction specially from the enormous companies that créate this contamination
and the piles of dirth are being remindedm that if we putt he effort of our part God will be allwais with us, we all can do
something to change course. We can move towards an “ecological conversion” in
which we can react to the, now apparent in many forms. cry of the earth and the
cry of the poo meanning persons and countries., what the Pope is calling for is conversion.
This is document that will take time to be understood because some instances do not want to see or hear as it
will cost them money and they do not want to spend it. As is their moral obligation
and because its content is not simply to
face up to the institutional and moral issues of climate change and environmental
degradation, but deals with a deeper tragedy afecting more the south of the
planet,
The enciclical Laudato Sì. is an overview of the environmental crisis
from a Deep human point of view. Until now, the dialogue about the environment
has been rather soft, depending in technological and scientific points of view being also economic issues, but not seeing the dangerous
situation to wich at this time has allready become intolerable.. Now, the
sapience of the catholic church and its milenary experience in human matters
has irrupted strongly in the ecology discussion decisively and systematically.after very
serious consultatios with the upmost cientific and technological minds. So it
has real authority, Pope Francis explicitly states that the enciclical Laudato
Sí is part of the body of the
Church’s social centenary enciclicals that have infuenced so possitivly the life
of the world, the church’s reflection on actual
problems have been examined and solutios have been applied for the well
being of millions of citicens in different parts of the world they began with the famous encyclical Rerum Novarum,of Leo XIII,
published in 1891.
More than any other encyclical, Laudato
Si draws from the experiences reunited around all the world, by the
bishops conferences, and top reunions, that draw a picture very clear
picture of the environmental world problems.
So every inetigent person has to welcome
the Pope´s iniciative and become a part that subsidiates with view of the
commun well being and become a powerful ally and supporter.The human rigths, in
this case the rigths to live in a clean world dismisses him as a disingenuous
radical, socialist or a communist, these are very important points to mention,
due to the enemies of the catholic church do not miss these essential points of view. Instead of
confrontation in the environmental
action, so badly needed we all must listen to the prophetic voice of the Church and so many
other instances that are in the same side of this so important issue that
affects all human kind present end future. Therefore the individual response from usa ll rich and por north
or south has to start changing things forever.
“Laudato Sì” Signore for Pope Francis
who reminds us that we simply cannot save the world from the consequences
of climate change if we continue to consume at a rate which is possible because
it is only available to the few. We need to hear “both the cry of the earth and
the cry of the poor”
It is hardly recomended to Deep into the
document , it is very easy to get it absolutely free in the Internet.
Jorge Casas y Sánchez.
sábado, 13 de septiembre de 2014
CHANGE IN RITE OF THOSE BEING BAPTIZED
Vatican Diary / Pope Benedict's Parting Shot
It concerns the rite of baptism. He wanted "Church of God" to be said instead of "Christian community." The order to change was issued a few days before his resignation. And it went into effect after the election of Francis
by ***
by ***
VATICAN CITY, August 22, 2013 – The Sunday after the Epiphany is the Sunday of the baptism of Jesus. And on each of these Sundays, year after year, Benedict XVI administered the first sacrament of Christian initiation to a certain number of children, in the Sistine Chapel.
Each time, therefore, he had occasion to pronounce the formulas supplied by the rite of baptism in effect since 1969. But two of the words in this rite never entirely convinced him.
And so, before renouncing the chair of Peter, he ordered that they should be changed in the original Latin, and as a result in the modern languages as well.
The provision, which was worked up by the congregation for divine worship and the discipline of the sacraments, was published in the official bulletin of the dicastery, “Notitiae." Its existence was pointed out, amid the silence of the Vatican media, by the newspaper of the Italian episcopal conference, “Avvenire."
The decree that introduces the innovation, published in Latin, begins as follows:
"The gate of life and of the kingdom, baptism is a sacrament of faith, by which men are incorporated into the one Church of Christ, which subsists in the Catholic Church, governed by the successor of Peter and by the bishops in communion with him.”
It is precisely on the basis of this consideration that the congregation for divine worship and discipline of the sacraments justified the variation in the second Latin “editio typica" of the 1973 rite for the baptism of children (which in the formula in question is identical to the first “editio typica" of 1969):
"So that in this same rite more light may be shed on the doctrinal teaching of the task and duty of Mother Church in the sacraments to be celebrated.”
The variation introduced is the following.
From now on, at the end of the rite of reception, before signing with the cross the forehead of the child or of the children, the priest will no longer say: "Magno gaudio communitas christiana te (vos) excipit," but instead: "Magno gaudio Ecclesia Dei te (vos) excipit".
In practice pope Joseph Ratzinger, as a sophisticated theologian, wanted that in the baptismal rite it should be clearly said that it is the Church of God - which subsists fully in the Catholic Church - that receives those who are being baptized, and not generically the “Christian community,” a term that also signifies the individual local communities or non-Catholic confessions, like the Protestants.
The decree published in “Notitiae" specifies that Benedict XVI “benevolently established” the aforementioned variation in the course of an audience granted to the prefect of the congregation, Cardinal Antonio Cañizares Llovera, on January 28, 2013, just two weeks before the announcement of his resignation as pope.
The decree bears the date of February 22, 2013, the feast of the chair of St. Peter, and is signed by the cardinal prefect and by the secretary, Archbishop Arthur Roche. And it is said there that it went into effect on March 31, 2013, already under the reign of Pope was Francis, who evidently had nothing to object with regard to the decision of his predecessor.
The introduction of the variation in the modern languages will be overseen by the respective episcopal conferences.
Currently in English the phrase in which the two words “Christian community” must be changed to “Church of God” is: "The Christian community welcomes you with great joy".
In French: "La communauté chrétienne t’accueille avec une grande joie."
In Spanish: "La comunidad cristiana te recibe con gran allegria."
In Portuguese: "È com muita allegria que la comunidade cristã te recebe."
Departing slightly from the original Latin are the German version: “Mit großer Freude empfängt dich die Gemeinschaft der Glaubenden [The community of believers welcomes you with great joy]" and the one in effect in Italy: “Con grande gioia la nostra comunità cristiana ti accoglie [With great joy our Christian community welcomes you],” where there is the addition of an “our” not present in the original Latin.
The Italian version is the one that Benedict XVI used each time he administered the sacrament on the Sunday of the Baptism of Jesus. And perhaps it is precisely that excessively self-referential “our” that induced the pope theologian to decide on the change.
Until 2012, in fact, Benedict XVI omitted the “our,” and although he was celebrating in Italian, he told the little baptizands: "With great joy the Christian community welcomes you.”
But in the end he must have considered the original Latin ambiguous as well. So that on last January 13, in celebrating baptism for the last time as supreme pontiff, he said: "Dear children, with great joy the Church of God welcomes you.”
And shortly afterward, among the last measures of his pontificate, he prescribed this formula for the whole Church.
martes, 4 de febrero de 2014
BENEFFITS OF THE YEAR OF THE FAITH.
It has been some months that the “YEAR
OF THE FAITH that Benedicto XVI was declared ended (12 October 2012
to 24 november 2013) at the day of the festivity of Jesuschrist King
of the Universe, and without doubt the beneficts that it had are of
the greatest importance, much was written and much was gained by us
all catholics due to the wonderfull information about faith that we
received trough different channels. Its opening day was at the 50
years anniversary of the opening of the Ecumenic Concilium and the 20
years of the launching of the Cathesism of our Doctrine.
As it was signaled by Benedicto XVI,
Jesus is the center of the Cristian Faith, catholics beleive in God
trough Jesus that revealed himself as son of God., being also a
perfect man, and that was written in the scriptures centuries before
it happened, He is the interpreter and complimentary of what was
written, as well as what the profets said about his mother, the way
He was conceived, what he came to do, the announcement of the
“Kingdom of God” here, among us. He was the protagonist of the
Divine Revelation, that explains and gives plennitud to the Old
Testament, gives us the true doctrine from his father trough the
Gospels, He founded his Church (“Ecclessia”) and its hierarchy,
with Perer as the first Pope and the apostols as the Magistry of the
“Ecclessia”, and it has since been the institution responsable
for the keeping of the true doctrine that exists trough the time, and
will continue until the end of the times under the
inspiration of the holy spirit, that is the greatness of our
Ecclessia. He left us the Holy Sacraments that are the chanels trough
by wich we receive the God´s Grace that saves us to heaven, and it
is most indispensable since without God´s Grace there is not
salvation.
The Year of the Faith renewed in us the
purpuse of announcing God to the others as did with the first
catholics in the ancient Ecclessia. The contemporary human kind has
more necessity than ever in history of being cathequesied due to the
great amount of distractors that technology has brougth to our way of
life, our spirit is occupied in so many new and atractive and realy
surprising issues that technology ofers us, that mankind seems to be
in no need of God any more, and that is our greatest mistake. New
efforts have to be done by the catholics that have kept its faith to
help others that have been distracted and are loosing it. Christ is
calling us to confess our faith and be testimonials of it, with
conviction, confidence and hope, and doing what in every bodie´s
capacity is possible that is living an operative faith, we are being
sent to chistianice in our place, where ever we live, work or
socialise, not only by our example, but also by calling others to
live accordingly, Pope Francius is telling us in “LUMEN FIDEI”,
that is his “Enciclica” that it is urgent to recuperate the
luminous caracter belonging to faith, since when its flame dimishes,
other flames do alike, faith (he says) teaches that every person is a
benediction to him because the ligth in Gods face iluminates trough
the face of the brother, and this allouds also to identify respect to
nature and the just forms of goverment and obliges to practice
patience and compromise.
1.-Advices given for the aftermath of
the year of faith As Sait Paul says “with our heart we believe and
with our mouth we give public testimony” and as such we have to be
congruent.
2.-The Cathesism of our Ecclessia is at
reach, make it your bed time book. So as to read and meditate it.
3.- Read and live the the Creed,
meditate it frecuently.
4.-Be concious of the enormous value
of faith, get profit of invitation of the Lord made trough his
Ecclessia to know better our faith, and communicate with other
persons to influence them in such. This generation seems to have
forgotten its origin and destiny.
5.-Get closer to your church, there is
the testimony of faith.
6.-Remember we must start with the
closer ones, our family.
7.-Lets not forget to pray to God that
he increases our own faith.
8.-Do consultation on:
Jorge Casas y Sanchez.
sábado, 17 de agosto de 2013
THIS TIME A MESSAGE FROM POPE PAULVI
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 | ON DIVINE REVELATION DEI VERBUM SOLEMNLY PROMULGATED BY HIS HOLINESS POPE PAUL VI ON NOVEMBER 18, 1965 REVELATION ITSELF 3. God, who through the Word creates all things (see John 1:3) and keeps them in existence, gives men an enduring witness to Himself in created realities (see Rom. 1:19-20). Planning to make known the way of heavenly salvation, He went further and from the start manifested Himself to our first parents. Then after their fall His promise of redemption aroused in them the hope of being saved (see Gen. 3:15) and from that time on He ceaselessly kept the human race in His care, to give eternal life to those who perseveringly do good in search of salvation (see Rom. 2:6-7). Then, at the time He had appointed He called Abraham in order to make of him a great nation (see Gen. 12:2). Through the patriarchs, and after them through Moses and the prophets, He taught this people to acknowledge Himself the one living and true God, provident father and just judge, and to wait for the Savior promised by Him, and in this manner prepared the way for the Gospel down through the centuries. 4. Then, after speaking in many and varied ways through the prophets, "now at last in these days God has spoken to us in His Son" (Heb. 1:1-2). For He sent His Son, the eternal Word, who enlightens all men, so that He might dwell among men and tell them of the innermost being of God (see John 1:1-18). Jesus Christ, therefore, the Word made flesh, was sent as "a man to men." (3) He "speaks the words of God" (John 3;34), and completes the work of salvation which His Father gave Him to do (see John 5:36; John 17:4). To see Jesus is to see His Father (John 14:9). For this reason Jesus perfected revelation by fulfilling it through his whole work of making Himself present and manifesting Himself: through His words and deeds, His signs and wonders, but especially through His death and glorious resurrection from the dead and final sending of the Spirit of truth. Moreover He confirmed with divine testimony what revelation proclaimed, that God is with us to free us from the darkness of sin and death, and to raise us up to life eternal. The Christian dispensation, therefore, as the new and definitive covenant, will never pass away and we now await no further new public revelation before the glorious manifestation of our Lord Jesus Christ (see 1 Tim. 6:14 and Tit. 2:13). 5. "The obedience of faith" (Rom. 13:26; see 1:5; 2 Cor 10:5-6) "is to be given to God who reveals, an obedience by which man commits his whole self freely to God, offering the full submission of intellect and will to God who reveals," (4) and freely assenting to the truth revealed by Him. To make this act of faith, the grace of God and the interior help of the Holy Spirit must precede and assist, moving the heart and turning it to God, opening the eyes of the mind and giving "joy and ease to everyone in assenting to the truth and believing it." (5) To bring about an ever deeper understanding of revelation the same Holy Spirit constantly brings faith to completion by His gifts. 6. Through divine revelation, God chose to show forth and communicate Himself and the eternal decisions of His will regarding the salvation of men. That is to say, He chose to share with them those divine treasures which totally transcend the understanding of the human mind. (6) As a sacred synod has affirmed, God, the beginning and end of all things, can be known with certainty from created reality by the light of human reason (see Rom. 1:20); but teaches that it is through His revelation that those religious truths which are by their nature accessible to human reason can be known by all men with ease, with solid certitude and with no trace of error, even in this present state of the human race. (7) HANDING ON DIVINE REVELATION But in order to keep the Gospel forever whole and alive within the Church, the Apostles left bishops as their successors, "handing over" to them "the authority to teach in their own place."(3) This sacred tradition, therefore, and Sacred Scripture of both the Old and New Testaments are like a mirror in which the pilgrim Church on earth looks at God, from whom she has received everything, until she is brought finally to see Him as He is, face to face (see 1 John 3:2). 8. And so the apostolic preaching, which is expressed in a special way in the inspired books, was to be preserved by an unending succession of preachers until the end of time. Therefore the Apostles, handing on what they themselves had received, warn the faithful to hold fast to the traditions which they have learned either by word of mouth or by letter (see 2 Thess. 2:15), and to fight in defense of the faith handed on once and for all (see Jude 1:3) (4) Now what was handed on by the Apostles includes everything which contributes toward the holiness of life and increase in faith of the peoples of God; and so the Church, in her teaching, life and worship, perpetuates and hands on to all generations all that she herself is, all that she believes. This tradition which comes from the Apostles develop in the Church with the help of the Holy Spirit. (5) For there is a growth in the understanding of the realities and the words which have been handed down. This happens through the contemplation and study made by believers, who treasure these things in their hearts (see Luke, 2:19, 51) through a penetrating understanding of the spiritual realities which they experience, and through the preaching of those who have received through Episcopal succession the sure gift of truth. For as the centuries succeed one another, the Church constantly moves forward toward the fullness of divine truth until the words of God reach their complete fulfillment in her. The words of the holy fathers witness to the presence of this living tradition, whose wealth is poured into the practice and life of the believing and praying Church. Through the same tradition the Church's full canon of the sacred books is known, and the sacred writings themselves are more profoundly understood and unceasingly made active in her; and thus God, who spoke of old, uninterruptedly converses with the bride of His beloved Son; and the Holy Spirit, through whom the living voice of the Gospel resounds in the Church, and through her, in the world, leads unto all truth those who believe and makes the word of Christ dwell abundantly in them (see Col. 3:16). 9. Hence there exists a close connection and communication between sacred tradition and Sacred Scripture. For both of them, flowing from the same divine wellspring, in a certain way merge into a unity and tend toward the same end. For Sacred Scripture is the word of God inasmuch as it is consigned to writing under the inspiration of the divine Spirit, while sacred tradition takes the word of God entrusted by Christ the Lord and the Holy Spirit to the Apostles, and hands it on to their successors in its full purity, so that led by the light of the Spirit of truth, they may in proclaiming it preserve this word of God faithfully, explain it, and make it more widely known. Consequently it is not from Sacred Scripture alone that the Church draws her certainty about everything which has been revealed. Therefore both sacred tradition and Sacred Scripture are to be accepted and venerated with the same sense of loyalty and reverence.(6) 10. Sacred tradition and Sacred Scripture form one sacred deposit of the word of God, committed to the Church. Holding fast to this deposit the entire holy people united with their shepherds remain always steadfast in the teaching of the Apostles, in the common life, in the breaking of the bread and in prayers (see Acts 2, 42, Greek text), so that holding to, practicing and professing the heritage of the faith, it becomes on the part of the bishops and faithful a single common effort. (7) But the task of authentically interpreting the word of God, whether written or handed on, (8) has been entrusted exclusively to the living teaching office of the Church, (9) whose authority is exercised in the name of Jesus Christ. This teaching office is not above the word of God, but serves it, teaching only what has been handed on, listening to it devoutly, guarding it scrupulously and explaining it faithfully in accord with a divine commission and with the help of the Holy Spirit, it draws from this one deposit of faith everything which it presents for belief as divinely revealed. It is clear, therefore, that sacred tradition, Sacred Scripture and the teaching authority of the Church, in accord with God's most wise design, are so linked and joined together that one cannot stand without the others, and that all together and each in its own way under the action of the one Holy Spirit contribute effectively to the salvation of souls. SACRED SCRIPTURE, ITS INSPIRATION AND DIVINE INTERPRETATION Therefore, since everything asserted by the inspired authors or sacred writers must be held to be asserted by the Holy Spirit, it follows that the books of Scripture must be acknowledged as teaching solidly, faithfully and without error that truth which God wanted put into sacred writings (5) for the sake of salvation. Therefore "all Scripture is divinely inspired and has its use for teaching the truth and refuting error, for reformation of manners and discipline in right living, so that the man who belongs to God may be efficient and equipped for good work of every kind" (2 Tim. 3:16-17, Greek text). 12. However, since God speaks in Sacred Scripture through men in human fashion, (6) the interpreter of Sacred Scripture, in order to see clearly what God wanted to communicate to us, should carefully investigate what meaning the sacred writers really intended, and what God wanted to manifest by means of their words. To search out the intention of the sacred writers, attention should be given, among other things, to "literary forms." For truth is set forth and expressed differently in texts which are variously historical, prophetic, poetic, or of other forms of discourse. The interpreter must investigate what meaning the sacred writer intended to express and actually expressed in particular circumstances by using contemporary literary forms in accordance with the situation of his own time and culture. (7) For the correct understanding of what the sacred author wanted to assert, due attention must be paid to the customary and characteristic styles of feeling, speaking and narrating which prevailed at the time of the sacred writer, and to the patterns men normally employed at that period in their everyday dealings with one another. (8) But, since Holy Scripture must be read and interpreted in the sacred spirit in which it was written, (9) no less serious attention must be given to the content and unity of the whole of Scripture if the meaning of the sacred texts is to be correctly worked out. The living tradition of the whole Church must be taken into account along with the harmony which exists between elements of the faith. It is the task of exegetes to work according to these rules toward a better understanding and explanation of the meaning of Sacred Scripture, so that through preparatory study the judgment of the Church may mature. For all of what has been said about the way of interpreting Scripture is subject finally to the judgment of the Church, which carries out the divine commission and ministry of guarding and interpreting the word of God. (10) 13. In Sacred Scripture, therefore, while the truth and holiness of God always remains intact, the marvelous "condescension" of eternal wisdom is clearly shown, "that we may learn the gentle kindness of God, which words cannot express, and how far He has gone in adapting His language with thoughtful concern for our weak human nature." (11) For the words of God, expressed in human language, have been made like human discourse, just as the word of the eternal Father, when He took to Himself the flesh of human weakness, was in every way made like men. THE OLD TESTAMENT 15. The principal purpose to which the plan of the old covenant was directed was to prepare for the coming of Christ, the redeemer of all and of the messianic kingdom, to announce this coming by prophecy (see Luke 24:44; John 5:39; 1 Peter 1:10), and to indicate its meaning through various types (see 1 Cor. 10:12). Now the books of the Old Testament, in accordance with the state of mankind before the time of salvation established by Christ, reveal to all men the knowledge of God and of man and the ways in which God, just and merciful, deals with men. These books, though they also contain some things which are incomplete and temporary, nevertheless show us true divine pedagogy. (1) These same books, then, give expression to a lively sense of God, contain a store of sublime teachings about God, sound wisdom about human life, and a wonderful treasury of prayers, and in them the mystery of our salvation is present in a hidden way. Christians should receive them with reverence. 16. God, the inspirer and author of both Testaments, wisely arranged that the New Testament be hidden in the Old and the Old be made manifest in the New. (2) For, though Christ established the new covenant in His blood (see Luke 22:20; 1 Cor. 11:25), still the books of the Old Testament with all their parts, caught up into the proclamation of the Gospel, (3) acquire and show forth their full meaning in the New Testament (see Matt. 5:17; Luke 24:27; Rom. 16:25-26; 2 Cor. 14:16) and in turn shed light on it and explain it. THE NEW TESTAMENT 18. It is common knowledge that among all the Scriptures, even those of the New Testament, the Gospels have a special preeminence, and rightly so, for they are the principal witness for the life and teaching of the incarnate Word, our savior. The Church has always and everywhere held and continues to hold that the four Gospels are of apostolic origin. For what the Apostles preached in fulfillment of the commission of Christ, afterwards they themselves and apostolic men, under the inspiration of the divine Spirit, handed on to us in writing: the foundation of faith, namely, the fourfold Gospel, according to Matthew, Mark, Luke and John.(1) 19. Holy Mother Church has firmly and with absolute constancy held, and continues to hold, that the four Gospels just named, whose historical character the Church unhesitatingly asserts, faithfully hand on what Jesus Christ, while living among men, really did and taught for their eternal salvation until the day He was taken up into heaven (see Acts 1:1). Indeed, after the Ascension of the Lord the Apostles handed on to their hearers what He had said and done. This they did with that clearer understanding which they enjoyed (3) after they had been instructed by the glorious events of Christ's life and taught by the light of the Spirit of truth. (2) The sacred authors wrote the four Gospels, selecting some things from the many which had been handed on by word of mouth or in writing, reducing some of them to a synthesis, explaining some things in view of the situation of their churches and preserving the form of proclamation but always in such fashion that they told us the honest truth about Jesus.(4) For their intention in writing was that either from their own memory and recollections, or from the witness of those who "themselves from the beginning were eyewitnesses and ministers of the Word" we might know "the truth" concerning those matters about which we have been instructed (see Luke 1:2-4). 20. Besides the four Gospels, the canon of the New Testament also contains the epistles of St. Paul and other apostolic writings, composed under the inspiration of the Holy Spirit, by which, according to the wise plan of God, those matters which concern Christ the Lord are confirmed, His true teaching is more and more fully stated, the saving power of the divine work of Christ is preached, the story is told of the beginnings of the Church and its marvelous growth, and its glorious fulfillment is foretold. For the Lord Jesus was with His apostles as He had promised (see Matt. 28:20) and sent them the advocate Spirit who would lead them into the fullness of truth (see John 16:13). SACRED SCRIPTURE IN THE LIFE OF THE CHURCH 22. Easy access to Sacred Scripture should be provided for all the Christian faithful. That is why the Church from the very beginning accepted as her own that very ancient Greek translation of the Old Testament which is called the septuagint; and she has always given a place of honor to other Eastern translations and Latin ones especially the Latin translation known as the vulgate. But since the word of God should be accessible at all times, the Church by her authority and with maternal concern sees to it that suitable and correct translations are made into different languages, especially from the original texts of the sacred books. And should the opportunity arise and the Church authorities approve, if these translations are produced in cooperation with the separated brethren as well, all Christians will be able to use them. 23. The bride of the incarnate Word, the Church taught by the Holy Spirit, is concerned to move ahead toward a deeper understanding of the Sacred Scriptures so that she may increasingly feed her sons with the divine words. Therefore, she also encourages the study of the holy Fathers of both East and West and of sacred liturgies. Catholic exegetes then and other students of sacred theology, working diligently together and using appropriate means, should devote their energies, under the watchful care of the sacred teaching office of the Church, to an exploration and exposition of the divine writings. This should be so done that as many ministers of the divine word as possible will be able effectively to provide the nourishment of the Scriptures for the people of God, to enlighten their minds, strengthen their wills, and set men's hearts on fire with the love of God. (1) The sacred synod encourages the sons of the Church and Biblical scholars to continue energetically, following the mind of the Church, with the work they have so well begun, with a constant renewal of vigor. (2) 24. Sacred theology rests on the written word of God, together with sacred tradition, as its primary and perpetual foundation. By scrutinizing in the light of faith all truth stored up in the mystery of Christ, theology is most powerfully strengthened and constantly rejuvenated by that word. For the Sacred Scriptures contain the word of God and since they are inspired, really are the word of God; and so the study of the sacred page is, as it were, the soul of sacred theology. (3) By the same word of Scripture the ministry of the word also, that is, pastoral preaching, catechetics and all Christian instruction, in which the liturgical homily must hold the foremost place, is nourished in a healthy way and flourishes in a holy way. 25. Therefore, all the clergy must hold fast to the Sacred Scriptures through diligent sacred reading and careful study, especially the priests of Christ and others, such as deacons and catechists who are legitimately active in the ministry of the word. This is to be done so that none of them will become "an empty preacher of the word of God outwardly, who is not a listener to it inwardly" (4) since they must share the abundant wealth of the divine word with the faithful committed to them, especially in the sacred liturgy. The sacred synod also earnestly and especially urges all the Christian faithful, especially Religious, to learn by frequent reading of the divine Scriptures the "excellent knowledge of Jesus Christ" (Phil. 3:8). "For ignorance of the Scriptures is ignorance of Christ."(5) Therefore, they should gladly put themselves in touch with the sacred text itself, whether it be through the liturgy, rich in the divine word, or through devotional reading, or through instructions suitable for the purpose and other aids which, in our time, with approval and active support of the shepherds of the Church, are commendably spread everywhere. And let them remember that prayer should accompany the reading of Sacred Scripture, so that God and man may talk together; for "we speak to Him when we pray; we hear Him when we read the divine saying." (6) It devolves on sacred bishops "who have the apostolic teaching"(7) to give the faithful entrusted to them suitable instruction in the right use of the divine books, especially the New Testament and above all the Gospels. This can be done through translations of the sacred texts, which are to be provided with the necessary and really adequate explanations so that the children of the Church may safely and profitably become conversant with the Sacred Scriptures and be penetrated with their spirit. Furthermore, editions of the Sacred Scriptures, provided with suitable footnotes, should be prepared also for the use of non-Christians and adapted to their situation. Both pastors of souls and Christians generally should see to the wise distribution of these in one way or another. 26. In this way, therefore, through the reading and study of the sacred books "the word of God may spread rapidly and be glorified" (2 Thess. 3:1) and the treasure of revelation, entrusted to the Church, may more and more fill the hearts of men. Just as the life of the Church is strengthened through more frequent celebration of the Eucharistic mystery, similar we may hope for a new stimulus for the life of the Spirit from a growing reverence for the word of God, which "lasts forever" (Is. 40:8; see 1 Peter 1:23-25). NOTES Preface Article 1: 1. cf. St. Augustine, "De Catechizandis Rudibus," C.IV 8: PL. 40, 316. Chapter I Article 2: 2. cf. Matt. 11:27; John 1:14 and 17; 14:6; 17:1-3; 2 Cor 3:16 and 4, 6; Eph. 1, 3-14. Article 4: 3. Epistle to Diognetus, c. VII, 4: Funk, Apostolic Fathers, I, p. 403. Article 5: 4. First Vatican Council, Dogmatic Constitution on the Catholic Faith, Chap. 3, "On Faith:" Denzinger 1789 (3008). 5. Second Council of Orange, Canon 7: Denzinger 180 (377); First Vatican Council, loc. cit.: Denzinger 1791 (3010). Article 6: 6. First Vatican Council, Dogmatic Constitution on the Catholic Faith, Chap. 2, "On Revelation:" Denzinger 1786 (3005). 7. Ibid: Denzinger 1785 and 1786 (3004 and 3005). Chapter II Article 7: 1. cf. Matt. 28:19-20, and Mark 16:15; Council of Trent, session IV, Decree on Scriptural Canons: Denzinger 783 (1501). 2. cf. Council of Trent, loc. cit.; First Vatican Council, session III, Dogmatic Constitution on the Catholic Faith, Chap. 2, "On revelation:" Denzinger 1787 (3005). 3. St. Irenaeus, "Against Heretics" III, 3, 1: PG 7, 848; Harvey, 2, p. 9. Article 8: 4. cf. Second Council of Nicea: Denzinger 303 (602); Fourth Council of Constance, session X, Canon 1: Denzinger 336 (650-652). 5. cf. First Vatican Council, Dogmatic Constitution on the Catholic Faith, Chap. 4, "On Faith and Reason:" Denzinger 1800 (3020). Article 9: 6. cf. Council of Trent, session IV, loc. cit.: Denzinger 783 (1501). Article 10: 7. cf. Pius XII, apostolic constitution, "Munificentissimus Deus," Nov. 1, 1950: A.A.S. 42 (1950) p. 756; Collected Writings of St. Cyprian, Letter 66, 8: Hartel, III, B, p. 733: "The Church [is] people united with the priest and the pastor together with his flock." 8. cf. First Vatican Council, Dogmatic Constitution on the Catholic Faith, Chap. 3 "On Faith:" Denzinger 1792 (3011). 9. cf. Pius XII, encyclical "Humani Generis," Aug. 12, 1950: A.A.S. 42 (1950) pp. 568-69: Denzinger 2314 (3886). Chapter III Article 11: 1. cf. First Vatican Council, Dogmatic Constitution on the Catholic Faith, Chap. 2 "On Revelation:" Denzinger 1787 (3006); Biblical Commission, Decree of June 18,1915: Denzinger 2180 (3629): EB 420; Holy Office, Epistle of Dec. 22, 1923: EB 499. 2. cf. Pius XII, encyclical "Divino Afflante Spiritu," Sept. 30, 1943: A.A.S. 35 (1943) p. 314; Enchiridion Bible. (EB) 556. 3. "In" and "for" man: cf. Heb. 1, and 4, 7; ("in"): 2 Sm. 23,2; Matt.1:22 and various places; ("for"): First Vatican Council, Schema on Catholic Doctrine, note 9: Coll. Lac. VII, 522. 4. Leo XIII, encyclical "Providentissimus Deus," Nov. 18, 1893: Denzinger 1952 (3293); EB 125. 5. cf. St. Augustine, "Gen. ad Litt." 2, 9, 20:PL 34, 270-271; Epistle 82, 3: PL 33, 277: CSEL 34, 2, p. 354. St. Thomas, "On Truth," Q. 12, A. 2, C.Council of Trent, session IV, Scriptural Canons: Denzinger 783 (1501). Leo XIII, encyclical "Providentissimus Deus:" EB 121, 124, 126-127. Pius XII, encyclical "Divino Afflante Spiritu:" EB 539. Article 12: 6. St. Augustine, "City of God," XVII, 6, 2: PL 41, 537: CSEL. XL, 2, 228. 7. St. Augustine, "On Christian Doctrine" III, 18, 26; PL 34, 75-76. 8. Pius XII, loc. cit. Denziger 2294 (3829-3830); EB 557-562. 9. cf. Benedict XV, encyclical "Spiritus Paraclitus" Sept. 15, 1920:EB 469. St. Jerome, "In Galatians' 5, 19-20: PL 26, 417 A. 10. cf. First Vatican Council, Dogmatic Constitution on the Catholic Faith, Chapter 2, "On Revelation:" Denziger 1788 (3007). Article 13: 11. St. John Chrysostom "In Genesis" 3, 8 (Homily l7, 1): PG 53, 134; "Attemperatio" [in English "Suitable adjustment"] in Greek "synkatabasis." Chapter IV Article 15: 1. Pius XI, encyclical 'Mit Brennender Sorge," March 14, 1937: A.A.S. 29 (1937) p. 51. Article 16: 2. St. Augustine, "Quest. in Hept." 2,73: PL 34,623. 3. St. Irenaeus, "Against Heretics" III, 21,3: PG 7,950; (Same as 25,1: Harvey 2, p. 115). St. Cyril of Jerusalem, "Catech." 4,35; PG 33,497. Theodore of Mopsuestia, "In Soph." 1,4-6: PG 66, 452D-453A. Chapter V Article 18: 1. cf. St. Irenaeus, "Against Heretics" III, 11; 8: PG 7,885, Sagnard Edition, p. 194. Article 19: (Due to the necessities of translation, footnote 2 follows footnote 3 in text of Article 19.) 2. cf. John 14:26; 16:13. 3. John 2:22; 12:16; cf. 14:26; 16:12-13; 7:39. 4. cf. instruction "Holy Mother Church" edited by Pontifical Consilium for Promotion of Bible Studies; A.A.S. 56 (1964) p. 715. Chapter VI Article 23: 1. cf. Pius XII, encyclical "Divino Afflante Spiritu:" EB 551, 553, 567. Pontifical Biblical Commission, Instruction on Proper Teaching of Sacred Scripture in Seminaries and Religious Colleges, May 13, 1950: A.A.S. 42 (1950) pp. 495-505. 2. cf. Pius XII, ibid: EB 569. Article 24: 3. cf. Leo XIII, encyclical "Providentissmus Deus:" EB 114; Benedict XV, encyclical "Spiritus Paraclitus:" EB 483. Article 25: 4. St. Augustine Sermons, 179,1: PL 38,966. 5. St. Jerome, Commentary on Isaiah, Prol.: PL 24,17. cf. Benedict XV, encyclical "Spiritus Paraclitus:" EB 475-480; Pius XII, encyclical "Divino Afflante Spiritu:" EB 544. 6. St. Ambrose, On the Duties of Ministers I, 20,88: PL l6,50. 7. St. Irenaeus, "Against Heretics" IV, 32,1: PG 7, 1071; (Same as 49,2) Harvey, 2, p. 255. |
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Pope Francis' Homily at Pentecost Mass
Vatican City, (Zenit.org) | 3465 hits
Here is the translation of Pope Francis' homily at Mass for the Solemnity of Pentecost which was celebrated this morning at St. Peter's Square.
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Dear Brothers and Sisters,
Today we contemplate and re-live in the liturgy the outpouring of the Holy Spirit sent by the risen Christ upon his Church; an event of grace which filled the Upper Room in Jerusalem and then spread throughout the world.
But what happened on that day, so distant from us and yet so close as to touch the very depths of our hearts? Luke gives us the answer in the passage of the Acts of the Apostles which we have heard (2:1-11). The evangelist brings us back to Jerusalem, to the Upper Room where the apostles were gathered. The first element which draws our attention is the sound which suddenly came from heaven like the rush of a violent wind, and filled the house; then the tongues as of fire which divided and came to rest on each of the apostles. Sound and tongues of fire: these are clear, concrete signs which touch the apostles not only from without but also within: deep in their minds and hearts. As a result, all of them were filled with the Holy Spirit, who unleashed his irresistible power with amazing consequences: they all began to speak in different languages, as the Spirit gave them ability. A completely unexpected scene opens up before our eyes: a great crowd gathers, astonished because each one heard the apostles speaking in his own language. They all experience something new, something which had never happened before: We hear them, each of us, speaking our own language. And what is it that they are they speaking about? Gods deeds of power.
In the light of this passage from Acts, I would like to reflect on three words linked to the working of the Holy Spirit: newness, harmony and mission.
1. Newness always makes us a bit fearful, because we feel more secure if we have everything under control, if we are the ones who build, programme and plan our lives in accordance with our own ideas, our own comfort, our own preferences. This is also the case when it comes to God. Often we follow him, we accept him, but only up to a certain point. It is hard to abandon ourselves to him with complete trust, allowing the Holy Spirit to be the soul and guide of our lives in our every decision. We fear that God may force us to strike out on new paths and leave behind our all too narrow, closed and selfish horizons in order to become open to his own. Yet throughout the history of salvation, whenever God reveals himself, he brings newness and change, and demands our complete trust: Noah, mocked by all, builds an ark and is saved; Abram leaves his land with only a promise in hand; Moses stands up to the might of Pharaoh and leads his people to freedom; the apostles, huddled fearfully in the Upper Room, go forth with courage to proclaim the Gospel. This is not a question of novelty for noveltys sake, the search for something new to relieve our boredom, as is so often the case in our own day. The newness which God brings into our life is something that actually brings fulfilment, that gives true joy, true serenity, because God loves us and desires only our good. Let us ask ourselves: Are we open to Gods surprises? Or are we closed and fearful before the newness of the Holy Spirit? Do we have the courage to strike out along the new paths which Gods newness sets before us, or do we resist, barricaded in transient structures which have lost their capacity for openness to what is new?
2. A second thought: the Holy Spirit would appear to create disorder in the Church, since he brings the diversity of charisms and gifts; yet all this, by his working, is a great source of wealth, for the Holy Spirit is the Spirit of unity, which does not mean uniformity, but which leads everything back to harmony. In the Church, it is the Holy Spirit who creates harmony. One of Fathers of the Church has an expression which I love: the Holy Spirit himself is harmony Ipse harmonia est. Only the Spirit can awaken diversity, plurality and multiplicity, while at the same time building unity. Here too, when we are the ones who try to create diversity and close ourselves up in what makes us different and other, we bring division. When we are the ones who want to build unity in accordance with our human plans, we end up creating uniformity, standardization. But if instead we let ourselve be guided by the Spirit, richness, variety and diversity never become a source of conflict, because he impels us to experience variety within the communion of the Church. Journeying together in the Church, under the guidance of her pastors who possess a special charism and ministry, is a sign of the working of the Holy Spirit. Having a sense of the Church is something fundamental for every Christian, every community and every movement. It is the Church which brings Christ to me, and me to Christ; parallel journeys are dangerous! When we venture beyond (proagon) the Churchs teaching and community, and do not remain in them, we are not one with the God of Jesus Christ (cf. 2 Jn 9). So let us ask ourselves: Am I open to the harmony of the Holy Spirit, overcoming every form of exclusivity? Do I let myself be guided by him, living in the Church and with the Church?
3. A final point. The older theologians used to say that the soul is a kind of sailboat, the Holy Spirit is the wind which fills its sails and drives it forward, and the gusts of wind are the gifts of the Spirit. Lacking his impulse and his grace, we do not go forward. The Holy Spirit draws us into the mystery of the living God and saves us from the threat of a Church which is gnostic and self-referential, closed in on herself; he impels us to open the doors and go forth to proclaim and bear witness to the good news of the Gospel, to communicate the joy of faith, the encounter with Christ. The Holy Spirit is the soul of mission. The events that took place in Jerusalem almost two thousand years ago are not something far removed from us; they are events which affect us and become a lived experience in each of us. The Pentecost of the Upper Room in Jerusalem is the beginning, a beginning which endures. The Holy Spirit is the supreme gift of the risen Christ to his apostles, yet he wants that gift to reach everyone. As we heard in the Gospel, Jesus says: I will ask the Father, and he will give you another Advocate to remain with you forever (Jn 14:16). It is the Paraclete Spirit, the Comforter, who grants us the courage to take to the streets of the world, bringing the Gospel! The Holy Spirit makes us look to the horizon and drive us to the very outskirts of existence in order to proclaim life in Jesus Christ. Let us ask ourselves: do we tend to stay closed in on ourselves, on our group, or do we let the Holy Spirit open us to mission?
Todays liturgy is a great prayer which the Church, in union with Jesus, raises up to the Father, asking him to renew the outpouring of the Holy Spirit. May each of us, and every group and movement, in the harmony of the Church, cry out to the Father and implore this gift. Today too, as at her origins, the Church, in union with Mary, cries out:Veni, Sancte Spiritus! Come Holy Spirit, fill the hearts of your faithful, and kindle in them the fire of your love! Amen.
(May 19, 2013) © Innovative Media Inc
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