Tuesday, 30 April 2013

Month of May is dedicated to The Blessed Virgin Mary

Easter: May 1st      

Optional Memorial of St. Joseph the Worker

1st May, 2013 - Saint Joseph

The month of May is dedicated to The Blessed Virgin Mary. The first 19 days of the month fall within the liturgical season of Easter, which is represented by the liturgical color white — the color of light, a symbol of joy, purity and innocence (absolute or restored). The remainder of the month (beginning the Monday after Pentecost) is in Ordinary Time which is represented by the liturgical color green. This symbol of hope is the color of the sprouting seed and arouses in the faithful the hope of reaping the eternal harvest of heaven, especially the hope of a glorious resurrection.
The Holy Father's Intentions for the Month of May 2013
General: That administrators of justice may act always with integrity and right conscience.
Missionary: That seminaries, especially those of mission churches, may form pastors after the Heart of Christ, fully dedicated to proclaiming the Gospel. (See also www.apostleshipofprayer.net)
Feasts for May
The feasts on the General Roman Calendar celebrated during the month of May are:
Focus of the Liturgy
Wednesday, 01 May 2013

St Joseph the Worker

Monday, 29 April 2013

Kevin Seasoltz, OSB, RIP

Kevin Seasoltz, OSB, RIP

Kevin Seasoltz.jpeg
Father Kevin Seasoltz OSB died early today, 27 April 2013, atSaint John's Abbey, Collegeville. Father Kevin was born in Johnstown, Pennsylvania, 29 December 1930. He became a priest of the Diocese of Altoona-Johnstown, 3 June 1956. After earning a degree in canon law from The Catholic University of America, he professed vows as a monk of Saint Anselm's Abbey, Washington, DC, 13 November 1960. He later transferred his stability to Saint John's. 
Father Kevin was a professor of theology and well published author. For many years Father Kevin served as editor of the revered Worship magazine, a quarterly of opinion. 
In the last months he's been living with cancer; he received the sacraments of the Church on Friday.
May Father Kevin rest in peace.

We remember the welcome seminars by Fr. Kevin at Nunraw Abbey, Scotland

The dialogue On Divine Providence by Saint Catherine of Siena, virgin (Cap 167, Gratiarum actio ad Trinitatem)

Monday, 29 April 2013 

Santa Caterina da Siena Vergine e dottore della Chiesa, patrona d'Italia - Festa


From the dialogue On Divine Providence by Saint Catherine of Siena, virgin
(Cap 167, Gratiarum actio ad Trinitatem)

I tasted and I saw

Eternal God, eternal Trinity, you have made the blood of Christ so precious through his sharing in your divine nature. You are a mystery as deep as the sea; the more I search, the more I find, and the more I find the more I search for you. But I can never be satisfied; what I receive will ever leave me desiring more. When you fill my soul I have an even greater hunger, and I grow more famished for your light. I desire above all to see you, the true light, as you really are.

I have tasted and seen the depth of your mystery and the beauty of your creation with the light of my understanding. I have clothed myself with your likeness and have seen what I shall be. Eternal Father, you have given me a share in your power and the wisdom that Christ claims as his own, and your Holy Spirit has given me the desire to love you. You are my Creator, eternal Trinity, and I am your creature. You have made of me a new creation in the blood of your Son, and I know that you are moved with love at the beauty of your creation, for you have enlightened me.

Eternal Trinity, Godhead, mystery deep as the sea, you could give me no greater gift than the gift of yourself. For you are a fire ever burning and never consumed, which itself consumes all the selfish love that fills my being. Yes, you are a fire that takes away the coldness, illuminates the mind with its light and causes me to know your truth. By this light, reflected as it were in a mirror, I recognize that you are the highest good, one we can neither comprehend nor fathom. And I know that you are beauty and wisdom itself. The food of angels, you gave yourself to man in the fire of your love.

You are the garment which covers our nakedness, and in our hunger you are a satisfying food, for you are sweetness and in you there is no taste of bitterness, O triune God!


My sister and my beloved, open yourself to me,
you are a coheir of my kingdom
and you have understood the hidden mysteries of my truth.
 You are enriched with the gift of my Spirit,
cleansed of all sin by the shedding of my blood, alleluia.

Go forth from the quiet of contemplation
and courageously bear witness to my truth.
 You are enriched with the gift of my Spirit,
cleansed of all sin by the shedding of my blood, alleluia


Let us pray.

O God, who set Saint Catherine of Siena on fire with divine love
in her contemplation of the Lord’s Passion
and her service of your Church,
grant, through her intercession,
that your people,
participating in the mystery of Christ,
may ever exult in the revelation of his glory.
Who lives and reigns with you in the unity of the Holy Spirit,
one God, for ever and ever.


We give you thanks for your great glory — A Biblical Reflection on the Solemnity of the Most Holy Trinity, Year C


Let us praise the Lord.
 And give him thanks.

Sunday, 28 April 2013

The Naverre Bible COMMENT: to sample of the Page Setup.

Previous Post:

Saturday of 4th Week of Easter John 14:8 Philip said, 'Lord, show us the Father and then we shall be satisfied.'

This volume consists of the text of St John's Gospel in the Revised Standard Version Catholic Edition and in the New Vulgate edition, with introduction, commentaries and apparatus made or selected by members of the Faculty of Theology of the University of Navarre under the direction of Professor Jose Maria Casciaro and published in the original Navarre edition - Sagrada Biblia: Santos Evangelios. Quotations from Vatican IT documents are based on the translation in Vatican Council Il: The
Conciliar and Post Conciliar Documents, ed. Austin Flannery, OP (Dublin 1981).

In providing both undergraduate and postgraduate education, and in the research it carries out, a university is ultimately an institution at the service of society. It was with this service in mind that the theology faculty of the University of Navarre embarked on the project of preparing a translation and commentary of the Bible accessible to a wide readership-a project entrusted to it by the apostolic zeal of the University'S founder and first chancellor, Monsignor Josemarfa Escriva de Balaguer.
Monsignor Escriva did not live to see the publication of the first volume, the Gospel according to St Matthew; but he must, from heaven, continue to bless and promote our work, for the volumes, the first of which appeared in 1976, have been well received and widely read.
This edition of the Bible avoids many scholarly questions, discussion of which would over-extend the text and would be of no assistance to the immense majority of readers; these questions are avoided, but they have been taken into account.
The Spanish edition contains a new Spanish translation made from the original texts, always taking note of the Church's official Latin text, which is now that of the New Vulgate, a revision of the venerable Latin Vulgate of St Jerome: on 25 April 1979 Pope John Paul 11, by the Apostolic Constitution Scripturarum thesaurus, promulgated the editio typica prior of the New Vulgate as the new official text; the editio typica altera, issued in 1986, is the Latin version used in this edition. For the English edition of this book we consider ourselves fortunate in having the Revised Standard Version as the translation of Scripture and wish to record our appreciation for permission to use that text, an integral part of which are the RSV notes, which are indicated by superior letters.
The introductions and notes have been prepared on the basis of the same criteria. In the notes (which are the most characteristic feature of this Bible, at least in its English version), along with scriptural and ascetical explanations we have sought to offer a general exposition of Christian doctrine-not of course a systematic exposition, for we follow the thread of the scriptural text. We have also tried to explain and connect certain biblical passages by reference to others, conscious that Sacred Scripture is ultimately one single entity; but, to avoid tiring the reader, most of the cross-references etc. are given in the form of marginal notes (the marginal notes in this edition are, then, those of the Navarre Bible, not the RSV). The commentaries contained in the notes are the result of
- - -   

John 14:8-15     
Jn 12:45 Mt 17:17 Heb 1:3
Jn 12:49
Jn 10:25. 38; 14:20
Mk 16:19f
 8 Philip said to him, "Lord, show us the Father, and we shall be satisfied." 9Jesus said to him, "Have I been with you so long, and yet you do not know me, Philip? He who has seen me has seen the Father; how can you say, 'Show us the Father'? lODo you not believe that I am in the Father and the Father in me? The words that I say to you I do not speak on my own authority; but the Father who dwells in me does his works. 11 Believe me that I am in the Father and the Father in me; or else believe me for the sake of the works themselves.
12"Truly, truly; I say to you, he who believes in me will
amodo cognoscitis eum et vidistis eum." 8Dicit ei Philippus: "Domine, ostende nobis Patrem, et sufficit nobis." 9Dicit ei Iesus: "Tanto tempore vobiscum sum, et non cognovisti me, Philippe? Qui vidit me, vidit Patrem. Quomodo tu dicis: 'Ostende nobis Patrem'? IONon credis quia ego in Patre, et Pater in me est? Verba, quae ego loquor vobis, a meipso non loquor; Pater autem in me manens facit opera sua. llCredite mihi quia ego in Patre, et Pater in me est; alioquin propter opera ipsa credite. 12Amen, amen dico vobis: Qui credit in me, opera,  ____________________________________________________________________
8-11. The Apostles still find our Lord's words very mysterious, because they cannot understand the oneness of Father and Son. Hence Philip's persistence. Then Jesus "upbraids the Apostle for not yet knowing him, even though his works are proper to God-walking on the water, controlling the wind, forgiving sins, raising the dead. This is why he reproves him: for not recognizing his divine condition through his human nature" (St Augustine, De Trinitate, Book 7).
Obviously the sight of the Father which Jesus refers to in this passage is a vision through faith, for no one has ever seen God as he is (cf. Jn 1:18; 6:46). All manifestations of God, or "theophanies", have been through some medium; they are only a reflexion of God's greatness. The highest expression which we have of God our Father is in Christ Jesus, the Son of God sent among men. "He did this by the total fact of his presence and self-manifestation-by words and works, signs and miracles, but above all by his death and glorious resurrection from the dead, and finally by sending the Spirit of truth. He revealed that God was with us, to deliver us from the darkness of sin and death, and to raise us up to eternal life" (Vatican Il, Dei Verbum, 4).
12-14. Before leaving this world, the Lord promises his Apostles to make them sharers in his power so that God's salvation may be manifested through them. These "works" are the miracles they will work in the name of Jesus Christ (cf. Acts 3:1-10; 5:15-16; etc), and especially the conversion of people to the Christian faith and their sanctification by preaching and the ministry of the sacraments. They can be considered greater works than Jesus' own insofar as, by the Apostles' ministry, the Gospel was not only preached in Palestine but

also do the works that I do; and greater works than these will he do, because I go to the Father. 13Whatever you ask in my name, I will do it, that the Father may be glorified in the Son; 14j.f you asks anything in my name, I will do it.
The promise of the Holy Spirit
15"!f you love me, you will keep my commandments. 16And I will pray the Father, and he will give you another
In 15:7·16 MIc 11:24 11n5:14
In 15:10;
1 In 5:3 Deut6:4-9
In 14:26; 15:26; 16:7
quae ego facio, et ipse faciet et maiora horum faciet, quia ego ad Patrem vado. l3Et quodcumque petieritis in nomine meo, hoc faciam, ut glorificetur Pater in Filio; 14Si quid petieritis me in nomine meo, ego faciam. 15Si diligitis me, mandata mea servabitis; 16et ego rogabo Patrem, et alium Paraclitum dabit    ______________________________________________________________________________
was spread to the ends of the earth; but this extraordinary power of apostolic preaching proceeds from Christ, who has ascended to the Father: after under­going the humiliation of the cross Jesus has been glorified and from heaven he manifests his power by acting through his Apostles.
The Apostles' power, therefore, derives from Christ glorified. Christ our Lord says as much: "Whatever you ask in my name, I will do it". "It is not that he who believes in me will be greater than me, but only that I shall then do greater works than now; greater, by him who believes in me, than I now do by myself without him" (St Augustine, In loann. Evang., 72, 1).
Jesus Christ is our intercessor in heaven; therefore, he promises us that everything we ask for in his name, he will do. Asking in his name (cf. 15:7, 16; 16:23-24) means appealing to the power of the risen Christ, believing that he is all-powerful and merciful because he is true God; and it also means asking for what is conducive to our salvation, for Jesus is our Saviour. Thus, by "whatever you ask" we must understand what is for the good of the asker. When our Lord does not give what we ask for, the reason is that it would not make for our salvation. In this way we can see that he is our Saviour both when he refuses us what we ask and when he grants it.
15. Genuine love must express itself in deeds. "This indeed is love: obeying and believing in the loved one" (St John Chrysostom, Horn. on St John, 74). Therefore, Jesus wants us to understand that love of God, ifit is to be authentic, must be reflected in a life of generous and faithful self-giving obedient to the Will of God: he who accepts God's commandments and obeys them, he it is who loves him (cf. Jn 14:21). St John himself exhorts us in another passage not to "love in word or speech but in deed and in truth" (1 Jn 3: 18), and he teaches us that "this is the love of God, that we keep his commandments" (1 Jn 5:3).
16-17. On a number of occasions the Lord promises the Apostles that he will send them the Holy Spirit (cf. 14:26; 15:36; 16:7-14; Mt 10:20). Here he tells them that one result of his mediation with the Father will be the coming 'Other ancient authorities add me