peaceonjustice

As we reflect upon Mary’s presence in the mysteries of the Rosary, we are blessed to know her. For her journey, a timeless trek, calls us to surrender, continuing conversion, humbleness and justice now.

Weekly lectionary reflections, for faith sharing groups, parish bulletins, newsletters or personal prayer, from the synergy of the Word we hear and the rich tradition of Catholic Social Teaching.

Catholic Social Teaching offers seven principles for upholding life in our thoughts, decisions and actions.

How we do Catholic Social Teaching.

Creation sustainability ministry resources in the spirit of the St Francis Pledge.

Social Ministry Resources Engaging Parishes: Monthly and liturgical seasons resources for use with parish websites, bulletins and newsletters

Involvement Opportunities

List one or two upcoming events, legislative action alerts or social justice websites

By Barb Born October 11, 2018 The reflection maybe used in parish bulletins, newsletters or for faith sharing groups without copyright concern.

Twenty-seventh Sunday in Ordinary Time Lectionary Reflection October 7, 2018

Posted on September 29, 2018 by Barb Born

October 7, 2018: Twenty-seventh Sunday in Ordinary Time

Catholic Social Teaching: Rights and Responsibilities

Human rights are to be defended not only individually but also as a whole: protecting them only partially would imply a kind of failure to recognize them. They correspond to the demands of human dignity and entail, in the first place, the fulfillment of the essential needs of the person in the material and spiritual spheres. “These rights apply to every stage of life and to every political, social, economic and cultural situation. Together they form a single whole, directed unambiguously towards the promotion of every aspect of the good of both the person and society … The integral promotion of every category of human rights is the true guarantee of full respect for each individual right”. Universality and indivisibility are distinctive characteristics of human rights: they are “two guiding principles which at the same time demand that human rights be rooted in each culture and that their juridical profile be strengthened so as to ensure that they are fully observed”. (154) Compendium of the Social Doctrine of the Church

Readings

First Reading: Genesis 2:18-24

Psalm: 128:1-2, 3, 4-5, 6

Second Reading: Hebrews 2:9-11

Gospel: Mark 10:2-16

Catechism of the Catholic Church

The love of the spouses requires, of its very nature, the unity and indissolubility of the spouses’ community of persons, which embraces their entire life: “so they are no longer two, but one flesh.”¹⁵³ They “are called to grow continually in their communion through day-to-day fidelity to their marriage promise of total mutual self-giving.”¹⁵⁴ This human communion is confirmed, purified, and completed by communion in Jesus Christ, given through the sacrament of Matrimony. It is deepened by lives of the common faith and by the Eucharist received together. (1644) From the Daily Roman Missal, Introduction to theTwenty-seventh Sunday in Ordinary Time, Cycle B

Compendium of the Social Doctrine of the Church:

Genesis 2:18 and 2:24

The importance and centrality of the family with regard to the person and society is repeatedly underlined by Sacred Scripture. “It is not good that the man should be alone” (Gen 2:18). From the texts that narrate the creation of man (cf. Gen 1:26-28, 2:7-24) there emerges how — in God’s plan — the couple constitutes “the first form of communion between persons”[458]. Eve is created like Adam as the one who, in her otherness, completes him (cf. Gen 2:18) in order to form with him “one flesh” (Gen 2:24; cf. Mt 19:5-6). At the same time, both are involved in the work of procreation, which makes them co-workers with the Creator: “Be fruitful and multiply, and fill the earth” (Gen 1:28). The family is presented, in the Creator’s plan, as “the primary place of ‘humanization‘ for the person and society” and the “cradle of life and love”. (209)

Genesis 2:19-20

With this specific vocation to life, man and woman find themselves also in the presence of all the other creatures. They can and are obliged to put them at their own service and to enjoy them, but their dominion over the world requires the exercise of responsibility, it is not a freedom of arbitrary and selfish exploitation. All of creation in fact has value and is “good” (cf. Gen 1:4,10,12,18,21,25) in the sight of God, who is its author. Man must discover and respect its value. This is a marvellous challenge to his intellect, which should lift him up as on wings towards the contemplation of the truth of all God’s creatures, that is, the contemplation of what God sees as good in them. The Book of Genesis teaches that human dominion over the world consists in naming things (cf. Gen 2:19-20). In giving things their names, man must recognize them for what they are and establish with each of them a relationship of responsibility. (113)

Genesis 2:20 and 2:23

The relationship between God and man is reflected in the relational and social dimension of human nature. Man, in fact, is not a solitary being, but “a social being, and unless he relates himself to others he can neither live nor develop his potential”. In this regard the fact that God created human beings as man and woman (cf. Gen 1:27) is significant: “How very significant is the dissatisfaction which marks man’s life in Eden as long as his sole point of reference is the world of plants and animals (cf. Gen 2:20). Only the appearance of the woman, a being who is flesh of his flesh and bone of his bones (cf. Gen 2:23), and in whom the spirit of God the Creator is also alive, can satisfy the need for interpersonal dialogue, so vital for human existence. In one’s neighbour, whether man or woman, there is a reflection of God himself, the definitive goal and fulfillment of every person”. (110)

Genesis 2:20-23

The human person is essentially a social being because God, who created humanity, willed it so. Human nature, in fact, reveals itself as a nature of a being who responds to his own needs. This is based on a relational subjectivity, that is, in the manner of a free and responsible being who recognizes the necessity of integrating himself in cooperation with his fellow human beings, and who is capable of communion with them on the level of knowledge and love. “A society is a group of persons bound together organically by a principle of unity that goes beyond each one of them. As an assembly that is at once visible and spiritual, a society endures through time: it gathers up the past and prepares for the future”. (149)

Genesis 2;24 and Mark 10:5

The characteristic traits of marriage are: totality, by which the spouses give themselves to each other mutually in every aspect of their person, physical and spiritual; unity which makes them “one flesh” (Gen 2:24); indissolubility and fidelity which the definitive mutual giving of self requires; the fruitfulness to which this naturally opens itself. God’s wise plan for marriage — a plan accessible to human reason notwithstanding the difficulties arising from “hardness of heart” (cf. Mt 19:8; Mk 10:5) — cannot be evaluated exclusively in light of the de facto behaviour and concrete situations that are at divergence with it. A radical denial of God’s original plan is found in polygamy, “because it is contrary to the equal personal dignity of men and women who in matrimony give themselves with a love that is total and therefore unique and exclusive”. (217)

Genesis 2:24

By Christ’s institution, the baptized live the inherent human reality of marriage in the supernatural form of a sacrament, a sign and instrument of grace. The theme of the marriage covenant, as the meaningful expression of the communion of love between God and men and as the symbolic key to understanding the different stages of the great covenant between God and his people, is found throughout salvation history. At the centre of the revelation of the divine plan of love is the gift that God makes to humanity in his Son, Jesus Christ, “the Bridegroom who loves and gives himself as the Saviour of humanity, uniting it to himself as his body. He reveals the original truth of marriage, the truth of the ‘beginning’ (cf. Gen 2:24; Mt 19:5), and, freeing man from his hardness of heart, he makes man capable of realizing this truth in its entirety”. It is in the spousal love of Christ for the Church, which shows its fullness in the offering made on the cross that the sacramentality of marriage originates. The grace of this sacrament conforms the love of the spouses to the love of Christ for the Church. Marriage, as a sacrament, is a covenant in love between a man and a woman.(219)

Psalm 128:6

The promise of peace that runs through the entire Old Testament finds its fulfilment in the very person of Jesus. Peace, in fact, is the messianic attribute par excellence, in which all other beneficial effects of salvation are included. The Hebrew word “shalom” expresses this fullness of meaning in its etymological sense of “completeness” (cf. Is 9:5ff; Mic 5:1-4). The kingdom of the Messiah is precisely the kingdom of peace (cf. Job 25:2; Ps 29:11; 37:11; 72:3,7; 85:9,11; 119:165; 125:5, 128:6; 147:14; Song 8:10; Is 26:3,12; 32:17f.; 52:7; 54:10; 57:19; 60:17; 66:12; Hag 2:9; Zech 9:10; et al.). Jesus “is our peace” (Eph 2:14). He has broken down the dividing wall of hostility among people, reconciling them with God (cf. Eph 2:14-16). This is the very effective simplicity with which Saint Paul indicates the radical motivation spurring Christians to undertake a life and a mission of peace.

On the eve of his death, Jesus speaks of his loving relation with the Father and the unifying power that this love bestows upon his disciples. It is a farewell discourse which reveals the profound meaning of his life and can be considered a summary of all his teaching. The gift of peace is the seal on his spiritual testament: “Peace I leave with you; my peace I give to you; not as the world gives do I give to you” (Jn 14:27). The words of the Risen Lord will not be any different; every time that he meets his disciples they receive from him the greeting and gift of peace: “Peace be with you” (Lk 24:36; Jn 20:19,21,26). (491)

For complete text visit: http://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_en.html

Reflection

Do we idolize the ideal and condemn reality? Enamored with perfection, the ideal gains lofty status while reality struggles to find voice. The ideal sustains the status quo, fails to grow as it is already stamped with the seal of perfection, while reality seeks clarity, acceptance to gain character in the process.

God creates, man names. A trusting freedom of expression to characterize in audible sounds the mental definition of a sacred gift of creation not imposed by God, but His invitation to define creation. A process initiated in the original garden, a step we each take when we closely ponder reality, but impossible with the ideal for it has already been defined by ideologues. Reality is a process where we all unite and are not ashamed to be called sisters and brothers. A journey of accompaniment to seek reality free of fear, buoyed by hope to walk in the ways of the Lord. Reality of not where we have been, but the essence of the present moment transcending to the future with the next step. To forsake reality, place the ideal on a pedestal, distances those placing their trust in the ideal paradigm from the realm of reality and the need to seek attachment to the movement of humanity. Instead, they glare with idolatry towards the ideal embedded in polarizing fixation. To accept the kingdom of God means living with reality, a child like trust, engaging in the flow of events with openness, curiosity, hopefulness. Do structures of the ideal exist in a child like mindset? For if unhindered they explore to see what works best lacking preconceived notions. That is the invitation of Jesus to manifest God’s love for us, brought to perfection thru expression of our care and concerns for others with child like, not childish acceptance of living in the reality of the Kingdom of God here and now..

Today, marriage exists as an ideal and reality. To dismiss the reality dismisses the challenges of many, their seeking of God and solidarity in humanity. And even behind the facade of the ideal, reality maybe more present that idolatry to the ideal would like to acknowledge.

Individual Reflection: 1st John 4:12 (Gospel Acclamation for 27th Sunday in Ordinary Time, Cycle B)

A new USCCB video in Spanish and English, The Two Feet of Love in Action, shares the need for charity and justice. Post the link on your social media sites, have it posted on the parish web page and encourage it to be shown before mass if your parish has video screens. As a followup, host a dialogue at your parish to discuss what actions of charity and justice are currently being done and what new actions might be incorporated into parish ministry. https://usccb.us11.list-manage.com/track/click?u=75c0c9953e20885f1295adc0f&id=e492d19fcd&e=1034949a06

Family Reflection:

Encourage your parish to engage the parish in liturgy and action to affirm the message of the 2nd Annual World Day of the Poor on November18th and the associated Catholic Campaign for Human Development Collection., not just on that Sunday, but incorporate the message throughout the year at your parish and in your diocese. http://www.usccb.org/issues-and-action/human-life-and-dignity/poverty/upload/world-day-of-poor-2018-pastoral-aid.pdf

Prayer:

Let these petitions guide your prayer this week and give you the courage to be a voice for charity and justice at your parish

For the people of God, that we will open our hearts and souls to justice so that we will speak and act in ways that will eliminate poverty and injustice in this country and throughout the world, let us pray to the Lord.

For the 43 million people in our country who experience the pain and suffering of poverty every day, that Christians may join with them to share their burden and at the same time work to create more just communities, let us pray to the Lord

From World Day of the Poor Resources: http://www.usccb.org/issues-and-action/human-life-and-dignity/poverty/upload/world-day-of-poor-2018-pastoral-aid.pdf

Blogs to Visit:

Weekly lectionary reflections, for faith sharing groups, parish bulletins, newsletters or personal prayer, from the synergy of the Word we hear and the rich tradition of Catholic Social Teaching.

Catholic Social Teaching offers seven principles for upholding life in our thoughts, decisions and actions.

How we do Catholic Social Teaching.

Creation sustainability ministry resources in the spirit of the St Francis Pledge.

Social Ministry Resources Engaging Parishes: Monthly and liturgical seasons resources for use with parish websites, bulletins and newsletters

Involvement Opportunities

List one or two upcoming events, legislative action alerts or social justice websites

By Barb Born September 29, 2018 Feast of Saints Michael, Gabriel and Raphael The reflection maybe used in parish bulletins, newsletters or for faith sharing groups without copyright concern.

Twenty-sixth Sunday in Ordinary Time Lectionary Reflection September 30, 2018

Posted on September 19, 2018 by Barb Born

September 30, 2018: Twenty-sixth Sunday in Ordinary Time

Catholic Social Teaching: Rights and Responsibilities

Inextricably connected to the topic of rights is the issue of the duties falling to men and women, which is given appropriate emphasis in the interventions of the Magisterium. The mutual complementarities between rights and duties — they are indissolubly linked — are recalled several times, above all in the human person who possesses them. This bond also has a social dimension: “in human society to one man’s right there corresponds a duty in all other persons: the duty, namely, of acknowledging and respecting the right in question”. The Magisterium underlines the contradiction inherent in affirming rights without acknowledging corresponding responsibilities. “Those, therefore, who claim their own rights, yet altogether forget or neglect to carry out their respective duties, are people who build with one hand and destroy with the other”. (156) Compendium of the Social Doctrine of the Church

Readings

First Reading: Numbers 11:25-29

Psalm: 19:8, 10, 12-13, 14

Second Reading: James 5:1-6

Gospel: Mark 9:38-43, 45, 47-48

Catechism of the Catholic Church

Scandal can be provoked by laws or institutions, by fashion or opinion.

Therefore, they are guilty of scandal who establish laws or social structures leading to the decline of morals and the corruption of religious practice, or to “social conditions that, intentionally or not, make Christian conduct and obedience to the Commandments difficult and practically impossible.”⁸⁸ This is also true of business leaders who make rules encouraging fraud, teachers who provoke their children to anger,⁸⁹ or manipulators of public opinion who turn it away from moral values. (2286) From the Daily Roman Missal, Introduction to the Twenty-sixth Sunday in Ordinary Time, Cycle B

Compendium of the Social Doctrine of the Church:

James 5:1-6

The Church’s love for the poor is inspired by the Gospel of the Beatitudes, by the poverty of Jesus and by his attention to the poor. This love concerns material poverty and also the numerous forms of cultural and religious poverty. The Church, “since her origin and in spite of the failing of many of her members, has not ceased to work for their relief, defence and liberation through numerous works of charity which remain indispensable always and everywhere”. Prompted by the Gospel injunction, “You have received without paying, give without pay” (Mt 10:8), the Church teaches that one should assist one’s fellow man in his various needs and fills the human community with countless works of corporal and spiritual mercy. “Among all these, giving alms to the poor is one of the chief witnesses to fraternal charity: it is also a work of justice pleasing to God”, even if the practice of charity is not limited to alms-giving but implies addressing the social and political dimensions of the problem of poverty. In her teaching the Church constantly returns to this relationship between charity and justice: “When we attend to the needs of those in want, we give them what is theirs, not ours. More than performing works of mercy, we are paying a debt of justice”. The Council Fathers strongly recommended that this duty be fulfilled correctly, remembering that “what is already due in justice is not to be offered as a gift of charity” Love for the poor is certainly “incompatible with immoderate love of riches or their selfish use” (cf. Jas 5:1-6). (184)

James 5:4

The awareness that “the form of this world is passing away” (1 Cor 7:31) is not an exoneration from being involved in the world, and even less from work (cf. 2 Thes 3:7-15), which is an integral part of the human condition, although not the only purpose of life. No Christian, in light of the fact that he belongs to a united and fraternal community, should feel that he has the right not to work and to live at the expense of others (cf. 2 Thes 3:6-12). Rather, all are charged by the Apostle Paul to make it a point of honour to work with their own hands, so as to “be dependent on nobody” (1 Thes 4:12), and to practise a solidarity which is also material by sharing the fruits of their labour with “those in need” (Eph 4:28). Saint James defends the trampled rights of workers: “Behold, the wages of the labourers who mowed your fields, which you kept back by fraud, cry out; and the cries of the harvesters have reached the ears of the Lord of hosts” (Jas 5:4). Believers are to undertake their work in the style of Christ and make it an occasion for Christian witness, commanding “the respect of outsiders” (1 Thes 4:12). (264)

Remuneration is the most important means for achieving justice in work relationships.The “just wage is the legitimate fruit of work”.

They commit grave injustice who refuse to pay a just wage or who do not give it in due time and in proportion to the work done (cf. Lv 19:13; Dt 24:14-15; Jas 5:4). A salary is the instrument that permits the labourer to gain access to the goods of the earth. “Remuneration for labour is to be such that man may be furnished the means to cultivate worthily his own material, social, cultural, and spiritual life and that of his dependents, in view of the function and productiveness of each one, the conditions of the factory or workshop, and the common good”.[661] The simple agreement between employee and employer with regard to the amount of pay to be received is not sufficient for the agreed-upon salary to qualify as a “just wage”, because a just wage “must not be below the level of subsistence”[662] of the worker: natural justice precedes and is above the freedom of the contract. (302)

For complete text visit: http://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_en.html

Reflection

We are all baptized as prophets, but does our faith manifest as mute, faceless expression? Do we heard ourselves into camps of narrow spiritual ideology instead of appreciating the breadth of universal Catholic thought? Will we hear with welcome hearts, not jealousy, the voices not in our midst, but resounding from afar as they speak the Gospel? For God’s spirit is not rationed, but present in abundance for all willing to witness for the faith. And we must not trivialize, discount or oppress good deeds done by people not fully aligned with the Church. For their sincere actions affirm the inherent dignity of humanity made in the image and likeness of God.

We must not let corrosive ideology devour the Church to separate the Body of Christ and detach us from goodness brought forth by collective initiatives of all people of good will. When wealth controls the message and agenda, we stagnate as the movement of the Holy Spirit is stifled rotting away potential initiatives, eating away like moths spiritualities, actions and thought not promoting an elitist agenda. How this negates the belief of many seeing the superficial faith and hypocrisy of agenda seeking control, many times with nationalistic agendas, instead of unity for the sake of the Gospel. A faith of influence and actions, denying by oppression, the Church’s many spiritualities all leading to the Divine. The precepts of the Lord give joy to the heart, refreshing the soul giving wisdom to the simple. When we see “prophets” that divide, express doom and their “truth” as the only “authentic” agenda, we must be diligent prophets to carefully speak with charity and prayerfully act to foster unity to drive no one away. For when good deeds prevail, no space for ill will exists, a commonality of purpose prevails for a respectful, just society.

Individual Reflection:

October 7th is the memorial of the Lady of the Rosary. Pray the rosary each day this week and reflect on how this meditation draws you closer to Christ.

Family Reflection:

To celebrate the Feast of St Francis, October 4th, announce a collection of used pens, mechanical pencils and markers to help recycle them at your parish, school and work. Buy a recycling box in celebration of caring for creation., as your action to help recycle some of the 1.6 BILLION pens disposed of annually in the United States. Also visit your local office supply store and write emails to pen manufactures encouraging them to offer pen refills for sale, as a means to decrease single use pens.

Prayer:

October 2nd is the memorial of the Holy Guardian Angels, as we remember our guardian angel who protects and guides us, during our journey of life. Let us pray (Collect for the day from Daily Roman Missal):

O God, who in your unfathomable providence are pleased to send your holy Angles to guard us, hear our supplication as we cry to you, that we may always be defended by their protection and rejoice eternally in their company. Through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, One God, for ever and ever, Amen

Blogs to Visit:

Weekly lectionary reflections, for faith sharing groups, parish bulletins, newsletters or personal prayer, from the synergy of the Word we hear and the rich tradition of Catholic Social Teaching.

Catholic Social Teaching offers seven principles for upholding life in our thoughts, decisions and actions.

How we do Catholic Social Teaching.

Creation sustainability ministry resources in the spirit of the St Francis Pledge.

https://paxchristiusa.org

Social Ministry Resources Engaging Parishes: Monthly and liturgical seasons resources for use with parish websites, bulletins and newsletters

Involvement Opportunities

List one or two upcoming events, legislative action alerts or social justice websites

By Barb Born September 19, 2018 The reflection maybe used in parish bulletins, newsletters or for faith sharing groups without copyright concern.

Twenty-fifth Sunday in Ordinary Time Lectionary Reflection September 23, 2018

Posted on September 13, 2018 by Barb Born

September 23, 2018: Twenty-fifth Sunday in Ordinary Time

Catholic Social Teaching: Solidarity

We are one human family whatever our national, racial, ethnic, economic, and ideological differences. We are our brothers and sisters keepers, wherever they may be. Loving our neighbor has global dimensions in a shrinking world. At the core of the virtue of solidarity is the pursuit of justice and peace. Pope Paul VI taught that if you want peace, work for justice.1 The Gospel calls us to be peacemakers. Our love for all our sisters and brothers demands that we promote peace in a world surrounded by violence and conflict. http://www.usccb.org/beliefs-and-teachings/what-we-believe/catholic-social-teaching/seven-themes-of-catholic-social-teaching.cfm

Readings

First Reading: Wisdom 2:12, 17-20

Psalm: 54:3-4, 5, 6-8

Second Reading: James 3:16-4:3

Gospel: Mark 9:30-37

Catechism of the Catholic Church

It remains for the holy people to struggle, with grace from on high, to obtain the good things God promises. In order to possess and contemplate God, Christ‘s faithful mortify their cravings and, with the grace of God, prevail over the seductions of pleasure and power. (2549) From the Daily Roman Missal, Introduction to the, Twenty-fifth Sunday in Ordinary Time, Cycle B

Compendium of the Social Doctrine of the Church:

Mark 9:33-35

Jesus refuses the oppressive and despotic power wielded by the rulers of the nations (cf. Mk 10:42) and rejects their pretension in having themselves called benefactors (cf. Lk 22:25), but he does not directly oppose the authorities of his time. In his pronouncement on the paying of taxes to Caesar (cf. Mk 12:13-17; Mt 22:15-22; Lk 20:20-26), he affirms that we must give to God what is God’s, implicitly condemning every attempt at making temporal power divine or absolute: God alone can demand everything from man. At the same time, temporal power has the right to its due: Jesus does not consider it unjust to pay taxes to Caesar.

Jesus, the promised Messiah, fought against and overcame the temptation of a political messianism, characterized by the subjection of the nations (cf. Mt 4:8-11; Lk 4:5-8). He is the Son of Man who came “to serve, and to give his life” (Mk 10:45; cf. Mt 20:24-28: Lk 22:24-27). As his disciples are discussing with one another who is the greatest, Jesus teaches them that they must make themselves least and the servants of all (cf. Mk 9:33- 35), showing to the sons of Zebedee, James and John, who wish to sit at His right hand, the path of the cross (cf. Mk 10:35-40; Mt 20:20-23).(379)

James 3:18

With the Encyclical Sollicitudo Rei Socialis, Pope John Paul II commemorates the twentieth anniversary of Populorum Progressio and deals once more with the theme of development along two fundamental lines: “on one hand, the dramatic situation of the modern world, under the aspect of the failed development of the Third World, and on the other, the meaning of, conditions and requirements for a development worthy of man”. The Encyclical presents differences between progress and development, and insists that “true development cannot be limited to the multiplication of goods and service — to what one possesses — but must contribute to the fullness of the ‘being’ of man. In this way the moral nature of real development is meant to be shown clearly”. Pope John Paul II, alluding to the motto of the pontificate of Pope Pius XII, “opus iustitiae pax” (peace is the fruit of justice), comments: “Today, one could say, with the same exactness and the same power of biblical inspiration (cf. Is 32:17; Jas 3:18), opus solidaritatis pax (peace is the fruit of solidarity)”. (102)

The full truth about man makes it possible to move beyond a contractualistic vision of justice, which is a reductionist vision, and to open up also for justice the new horizon of solidarity and love. “By itself, justice is not enough. Indeed, it can even betray itself, unless it is open to that deeper power which is love”[448]. In fact, the Church’s social doctrine places alongside the value of justice that of solidarity, in that it is the privileged way of peace. If peace is the fruit of justice, “today one could say, with the same exactness and the same power of biblical inspiration (cf. Is 32:17; Jas 3:18): Opus solidaritatis pax, peace as the fruit of solidarity”. The goal of peace, in fact, “will certainly be achieved through the putting into effect of social and international justice, but also through the practice of the virtues which favour togetherness, and which teach us to live in unity, so as to build in unity, by giving and receiving, a new society and a better world”. (203)

For complete text visit: http://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_en.html

Reflection

Do we want peace in our lives, relationships and the world, but lack the initiative, desire and commitment to cultivate peace? Will finite realms of jealousy wage wars of lust over possessions and power? Can selfish ambitions put profits before respect of the inherent dignity of people? Disorder and every foul practice leads to chaos when peace is not a priority in our lives, Church, communities and the world. An insincerity in living faith, so ulterior motives percolate into action and defiles God given wisdom. But purity of heart displays demeanor full of mercy and bearing good fruits in a gentle spirit compliant to the Divine. With a forthright heart, we must ask for the grace to be instruments of peace not asking for grandiose schemes of braided ladders eliciting self-greatness leading to a mirage within sight but never graspable. Instead as servant leaders, least of all and servants of all, life surrenders cravings for attainment of plausible desires to a commitment to care for others. A sense of security in knowing we are following what Jesus modeled. A route appearing challenging, wrought with surrender to the Father’s will, but the only attainable path of peace, for the world and ourselves. Anything else is phony, a facade of greatness shielding indwelling insecurity needing possessions as a pacifier. When realizing only the Lord upholds our lives, not status symbol shoes, the wheels of a luxury car or the floor of a mcmansion, can we comprehend peace is the ultimate goal God desires for us. Freely, we then respond with charity and justice as a sacrifice of praise to welcome Jesus and the One who sent Him in those we serve.

Individual Reflection:

Consider starting a Pax Christi chapters at your parish for adults and high school youth:

Family Reflection:

Attend a Campaign Non-Volence event in your community this week: http://www.paceebene.org/programs/campaign-nonviolence/

Prayer:

September 29th is the Feast of the Archangels, Saints Michael,, who fought against Satan, Gabriel, who announced the birth of St John the Baptist to Zachariah and to the Blessed Virgin Mary the birth of Jesus and Raphael who cared for Tobias on his journey, Reflect upon angles present and active in our faith.

Blogs to Visit:

Weekly lectionary reflections, for faith sharing groups, parish bulletins, newsletters or personal prayer, from the synergy of the Word we hear and the rich tradition of Catholic Social Teaching.

Catholic Social Teaching offers seven principles for upholding life in our thoughts, decisions and actions.

How we do Catholic Social Teaching.

Creation sustainability ministry resources in the spirit of the St Francis Pledge.

http://www.usccb.org/bible/readings/092115.cfm

Social Ministry Resources Engaging Parishes: Monthly and liturgical seasons resources for use with parish websites, bulletins and newsletters

Involvement Opportunities

List one or two upcoming events, legislative action alerts or social justice websites

By Barb Born September 13, 2018 St John Chrysostom, Pray for us The reflection maybe used in parish bulletins, newsletters or for faith sharing groups without copyright concern.

Twenty-fourth Sunday in Ordinary Time Lectionary Reflection September 16, 2018

Posted on September 3, 2018 by Barb Born

September 16, 2018: Twenty-fourth Sunday in Ordinary Time

Catholic Social Teaching: Rights and Responsibility

The lay faithful must strengthen their spiritual and moral lives, becoming ever more competent in carrying out their social duties. A deepening of interior motivations and the acquisition of a style appropriate for their work in the social and political spheres are the results of a dynamic and ongoing formation directed above all to the attainment of harmony between life, in all its complexity, and faith. In the experience of believers, in fact, “there cannot be two parallel lives in their existence: on the one hand, the so-called ‘spiritual’ life, with its values and demands; and on the other, the so-called ‘secular’ life, that is, life in a family, at work, in social relationships, in the responsibilities of public life and in culture”.

Bringing faith and life together requires following the path judiciously indicated by the characteristic elements of Christian living: the Word of God as a reference point; the liturgical celebration of the Christian Mystery; personal prayer; the authentic experience of Church enhanced by the particular formational services of discerning spiritual guides; the exercise of the social virtues and a persevering commitment to cultural and professional formation. (546) Compendium of the Social Doctrine of the Church

Readings

First Reading: Isaiah 50:5-9a

Psalm: 116:1-2, 3-4, 5-6, 8-9

Second Reading: James 2:14-18

Gospel: Mark 27-35

Catechism of the Catholic Church

The fruits of charity are joy, peace, and mercy; charity demands beneficence and fraternal correction; it is benevolence; it fosters reciprocity and remains disinterested and generous; it is friendship and communion: Love is itself the fulfillment of all our works. There is the goal; that is why we run: we run toward it, and once we reach it, in it we shall find rest. (1829) From the Daily Roman Missal, Introduction to the Twenty-fourth Sunday in Ordinary Time, Cycle B

Compendium of the Social Doctrine of the Church: No references this week

For complete text visit: http://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_en.html

Reflection

Do we try to save our lives with the security of a good job, not venturing beyond neighborhoods appearing safe, devouring the latest health food, optimizing exercise or pampering ourselves with luxuries? Jesus asks us not to save our lives for our sake, but to lose them for His sake AND the sake of the gospel. A disposition contingent on the word AND. For the sake of Jesus AND the gospel entails we live our lives for Jesus, the Son of God, our Lord and Savior AND the gospel. For Jesus wants us to embrace his divinity and humanity AND all the meaning he bestowed through the gospel to give us life. The spiritual reality and incarnation of Jesus does not divest itself from the meaning of the gospel. And the gospel disassociated from Jesus has no credence. So we m must be fully cognizant of losing our lives for Jesus’ sake AND that of the gospel, for they are inseparable from one another. Our worship of divine praise must tether us to gospel precepts. Our reception of the Real Presence must guide us to gospel focused lives. Lives lived with the entire spectrum of gospel values must be rooted in our faith in the Lord. We cannot be “or” people , but must live engaged in the depth and breadth of understanding the relational meaning of AND.

AND, a word that takes our faith to manifest works crafted by the gospel. For we look at the world with vision framed by gospel acclamations to care for the most vulnerable needing substance to meet the basic needs of human dignity. A stance beyond cliche platitudes to serve in loving charity and strive for justice leavening systemic change. This is where we find life in losing the safety of self-indulgence to live our lives for Jesus through his gospel expressed by our actions to free our souls. When we come to understanding this spiritual paradigm of AND, we can rebel no more or turn our backs on the Lord, for He is our help in seeing what gives us life.

Individual Reflection: James 2:14-18

What is one way you will manifest your faith through works this week? How can you invite and encourage others to do likewise?

Family Reflection: Mark 8:27-35

What is the biggest challenge to incorporate living for Jesus AND the sake of the gospel? What are three ways your family might better live faith in the context of “AND”?

Prayer: September 21st is the Feast Day of St Matthew

Reflect on the lectionary readings and how Jesus calls you to follow him everyday.

Blogs to Visit:

Weekly lectionary reflections, for faith sharing groups, parish bulletins, newsletters or personal prayer, from the synergy of the Word we hear and the rich tradition of Catholic Social Teaching.

Catholic Social Teaching offers seven principles for upholding life in our thoughts, decisions and actions.

How we do Catholic Social Teaching.

Creation sustainability ministry resources in the spirit of the St Francis Pledge.

http://www.bread.org/bread-world-sunday

Social Ministry Resources Engaging Parishes: Monthly and liturgical seasons resources for use with parish websites, bulletins and newsletters

Involvement Opportunities

List one or two upcoming events, legislative action alerts or social justice websites

By Barb Born September 3, 2018 The reflection maybe used in parish bulletins, newsletters or for faith sharing groups without copyright concern.

Twenty-third Sunday in Ordinary Time Lectionary Reflection September 9, 2018

Posted on August 18, 2018 by Barb Born

September 9, 2018: Twenty-third Sunday in Ordinary Time

Catholic Social Teaching: Solidarity

Watch a CRS video on solidarity: https://www.youtube.com/watch?v=cteMjwOBPtw

Readings

First Reading: Isaiah 35:4-7a

Psalm: 146:7, 8-9, 9-10

Second Reading: James 2:1-5

Gospel: Mark 7:31-37

Catechism of the Catholic Church

Socio-economic problems can be resolved only with the help of all the forms of solidarity: solidarity of the poor among themselves, between rich and poor, of workers among themselves, between employers and employees in a business, solidarity among nations and peoples. International solidarity is a requirement of the moral order; world peace depends in part upon this. (1941)

From the Daily Roman Missal, Introduction to the,Twenty-third Sunday in Ordinary Time, Cycle B

Compendium of the Social Doctrine of the Church:

James 2:1-9

Only the recognition of human dignity can make possible the common and personal growth of everyone (cf. Jas 2:1-9). To stimulate this kind of growth it is necessary in particular to help the least, effectively ensuring conditions of equal opportunity for men and women and guaranteeing an objective equality between the different social classes before the law.

Also in relations between peoples and States, conditions of equality and parity are prerequisites for the authentic progress of the international community. Despite the steps taken in this direction, it must not forget that there still exist many inequalities and forms of dependence.

Together with equality in the recognition of the dignity of each person and of every people there must also be an awareness that it will be possible to safeguard and promote human dignity only if this is done as a community, by the whole of humanity. Only through the mutual action of individuals and peoples sincerely concerned for the good of all men and women can a genuine universal brotherhood be attained; otherwise, the persistence of conditions of serious disparity and inequality will make us all poorer. (145)

For complete text visit: http://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_en.html

Reflection

We must desire to hear the Word of God, so we may speak of His precepts from having internalized the message and articulate them in our spoken expressions and concrete actions. Deafness replaced by a docile opening to hear with ears of justice. Impediments limiting our proclamation of justice removed because we have been brought to Jesus’ way of viewing the world. A divine plan spoken by the prophets, not obsessed with profits, to nourish the land with refreshment of life giving elements. The refreshment from stewardship of creation for the benefit of all, even in deserts appearing parched. Supporting economic and social direction to provide clean drinking water as a human right. Honoring the dignity of workers with safe workplace environments void of imprisonment, abuse and exploitation physically and mentally. Equality of opportunity in social, economic and religious structures to honor the responsibility of all to use their God given gifts in service of humanity. Compassion for the vulnerable, so they do not become rubble trampled under foot or shielded from view. For in giving places of honor to elites bedecked in material wealth, trappings of self-induced esteem fizzles solidarity from society. The inherent judgment creates a cast system based on economic criteria, lauding wealth over virtue. A false security denying our true wealth is only founding in loving God and one another as ourselves. For when we deny paradoxes of the poor being truly rich in what matters most to God, we are blind and mute to proclaim the Gospel.

Individual Reflection:Psalm 146:7, 8-9, 9-10

Coordinate an ecumenical and interfaith advocacy day in support of Bread for the World initiatives, inviting people from your parish and neighboring faith based communities. Include youth in the letter writing day, with education and advocacy about food insecurity. Share the activities with your parish community on the parish website, blog and bulletin. Ask for a prayer petition to be included in prayers of the faithful.

Family Reflection: Isaiah 35:4-7a

Plan an outing to view vernal pools

https://www.pe.com/2017/01/08/why-vernal-pools-are-full-at-santa-rosa-plateau/

https://www.wildlife.ca.gov/Lands/Places-to-Visit/Carrizo-Plains-ER

Prayer:

Pray for an end to hunger in the world and share these resources

http://www.bread.org/pray-end-hunger

Blogs to Visit:

Weekly lectionary reflections, for faith sharing groups, parish bulletins, newsletters or personal prayer, from the synergy of the Word we hear and the rich tradition of Catholic Social Teaching.

Catholic Social Teaching offers seven principles for upholding life in our thoughts, decisions and actions.

How we do Catholic Social Teaching.

Creation sustainability ministry resources in the spirit of the St Francis Pledge.

http://www.usccb.org/issues-and-action/human-life-and-dignity/labor-employment/upload/labor-day-2018-pastoral-aid.pdf (English)

Social Ministry Resources Engaging Parishes: Monthly and liturgical seasons resources for use with parish websites, bulletins and newsletters

Involvement Opportunities

List one or two upcoming events, legislative action alerts or social justice websites

By Barb Born August 18, 2018 The reflection maybe used in parish bulletins, newsletters or for faith sharing groups without copyright concern.

Twenty-second Sunday in Ordinary Time Lectionary Reflection September 2, 2018

Posted on August 12, 2018 by Barb Born

September 2, 2018: Twenty-second Sunday in Ordinary Time

Catholic Social Teaching: Option for the Poor and Vulnerable

The Lord promises refreshment and freedom to all the oppressed of our world, but he needs us to fulfill his promise. He needs our eyes to see the needs of our brothers and sisters. He needs our hands to offer them help. He needs our voice to protest the injustices committed thanks to the silence, often complicit, of so many. I should really speak of many silences: the silence of common sense; the silence that thinks, ‘it’s always been done this way;’ the silence of ‘us’ as opposed to ‘you.’ Above all, the Lord needs our hearts to show his merciful love towards the least, the outcast, the abandoned, the marginalized.” Pope Francis Homily at Mass for Immigrants , July 6, 2018. Read the entire homily: http://w2.vatican.va/content/francesco/en/homilies/2018/documents/papa-francesco_20180706_omelia-migranti.html

Readings

First Reading: Deuteronomy 4:1-2, 6-8

Psalm: 15:2-3, 3-4, 4-5

Second Reading:: JAMES 1:17-18, 21b-22, 27

Gospel: Mark 78:1-8, 14-15, 21-23

Catechism of the Catholic Church

The sixth beatitude proclaims, “Blessed are the pure in heart, for they shall see God.” “Pure in heart” refers to those who have attuned their intellects and wills to the demands of God’s holiness, chiefly in three areas: charity; chastity or sexual rectitude; love of truth and orthodoxy of faith. There is a connection between purity of heart, of body, and of faith:

The faithful must believe the articles of the Creed “so that by believing they may obey God, by obeying may live well, by living well may purify their hearts, and with pure hearts may understand what they believe.” (2518) From the Daily Roman Missal, Introduction to the, Twenty-second Sunday in Ordinary Time, Cycle B

Compendium of the Social Doctrine of the Church:

James 1:17

This document is proposed also to the brethren of other Churches and Ecclesial Communities, to the followers of other religions, as well as to all people of good will who are committed to serving the common good: may they receive it as the fruit of a universal human experience marked by countless signs of the presence of God’s Spirit. It is a treasury of things old and new (cf. Mt 13:52), which the Church wishes to share, in thanksgiving to God, from whom comes “every good endowment and ever perfect gift” (Jas 1:17). It is a sign of hope in the fact that religions and cultures today show openness to dialogue and sense the urgent need to join forces in promoting justice, fraternity, peace and the growth of the human person.

The Catholic Church joins her own commitment to that made in the social field by other Churches and Ecclesial Communities, whether at the level of doctrinal reflection or at the practical level. Together with them, the Catholic Church is convinced that from the common heritage of social teachings preserved by the living tradition of the people of God there will come motivations and orientations for an ever closer cooperation in the promotion of justice and peace. (12)

James 1:22

The gratuitousness of this historically efficacious divine action is constantly accompanied by the commitment to the covenant, proposed by God and accepted by Israel. On Mount Sinai, God’s initiative becomes concrete in the covenant with his people, to whom is given the Decalogue of the commandments revealed by the Lord (cf. Ex 19-24). The “ten commandments” (Ex 34:28; cf. Deut 4:13; 10:4) “express the implications of belonging to God through the establishment of the covenant. Moral existence is a response to the Lord’s loving initiative. It is the acknowledgment and homage given to God and a worship of thanksgiving. It is cooperation with the plan God pursues in history”.

The Ten Commandments, which constitute an extraordinary path of life and indicate the surest way for living in freedom from slavery to sin, contain a privileged expression of the natural law. They “teach us the true humanity of man. They bring to light the essential duties, and therefore, indirectly, the fundamental rights inherent in the nature of the human person”. They describe universal human morality. In the Gospel, Jesus reminds the rich young man that the Ten Commandments (cf. Mt 19:18) “constitute the indispensable rules of all social life”. (70)

For complete text visit: http://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_en.html

Reflection

Scrupulous holiness can imprison one’s faith to become only hearers of the word, creating a delusion of holiness defining faith in a pristine environment of pious devotion. Faith never prying itself away from prayer, adoration, devotions or the confessional to act on the words of Jesus in the world. The need to walk out of the Church to the sidewalks of life. A process of seeing the reality of what we heard and received at mass engaging us in the world. We must not let the words gloss over to platitudes or dissect them with fine precision to extract pinpoint technicalities while ignoring the dynamic paradigms of the world around us. Never seeing the face of a hungry person, a child’s future void of education, the chill of a person spending the night on a cardboard mattress with the boxsprings of a concrete sidewalk, a racial slur taken across the brow of a farm worker toiling in triple digit heat. The Eucharist does not prepare us to sit for an eternity, fearful to get the messiness of the world on our hands. For we live in the presence of the Lord by doing justice. Not an authoritarian posture of self-vindication, but where truth lives in one’s heart, one’s tongue slanders not, no bribes accepted for false endeavors. As doers of the word, one neither adds or subtracts for the commandments set before us are carefully observed each day. With a default position to sit in passive attentiveness, only deludes one self from the reality of the word living and effective. A religion not masked in possessive holiness, but in purity to care for the orphans and widows. The most vulnerable should be our primary concern, not prioritizing self-indulging, personal holiness. Faith should free us from the pew after we hear the word, to act as doers of the word placed in our hearts and hands.

Individual Reflection: Psalm 15:2-3, 3-4, 4-5

For Labor Day Weekend, show this USCCB and CRS collaborated video on the Dignity of Work and Rights of Workers on the video screen before mass and place a link to the video in the bulletin: https://youtu.be/G2G8jGOva7Y

Personally, what does the video challenge you to do?

Family Reflection: James 1:17-18, 21b-22, 27

Reflect on the application and response of the readings to the dignity of work and rights of workers as we celebrate Labor Day:

http://www.usccb.org/issues-and-action/human-life-and-dignity/labor-employment/upload/labor-day-2018-pastoral-aid-spanish.pdf (Spanish)

How does the dignity of work and rights of workers incorporate into Catholic Social Teachings?

https://www.wearesaltandlight.org/files/2815/0369/3533/catholic-social-teaching-handout-for-children-digital.pdf (English)

https://www.wearesaltandlight.org/files/2515/0369/3534/catholic-social-teaching-handout-for-children-spanish-digital.pdf (Spanish)

Prayer: USCCB Labor Day Prayer

http://www.usccb.org/issues-and-action/human-life-and-dignity/labor-employment/upload/labor-day-2018-pastoral-aid.pdf

Prayer for Work

Creator God,

thank you for providing us

with the gift to share our talents.

Provide our community, our nation, our world the fortitude to provide work for all

which is decent and fair.

Blogs to Visit:

Weekly lectionary reflections, for faith sharing groups, parish bulletins, newsletters or personal prayer, from the synergy of the Word we hear and the rich tradition of Catholic Social Teaching.

Catholic Social Teaching offers seven principles for upholding life in our thoughts, decisions and actions.

How we do Catholic Social Teaching.

Creation sustainability ministry resources in the spirit of the St Francis Pledge.