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.

http://helpinghands.crs.org/wp-content/uploads/2016/03/US15155-RB-Stations-of-the-Cross.pdf

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 June 16, 2020 The reflection maybe used in parish bulletins, newsletters or for faith sharing groups without copyright concern.

Palm Sunday of the Passion of the Lord Lectionary Reflection April 5, 2020

Posted on March 31, 2020 by Barb Born

April 5, 2020: Palm Sunday of the Passion of the Lord

Catholic Social Teaching: Option for the Poor and Vulnerable

Reflect on who is being crucified in the world today as you contemplate the Stations of the Cross

Readings

First Reading: Isaiah 50:4-7

Psalm: 22:8-9,17-18, 19-20, 23-24

Second Reading: Philippians 2:6-11

Gospel:Matthew 26:14-27:66

Catechism of the Catholic Church

How will Jerusalem welcome her Messiah? Although Jesus had always refused popular attempts to make him king, he chooses the time and prepares the details for his messianic entry into the city of “his father David”. Acclaimed as son of David, as the one who brings salvation (Hosanna means “Save!” or “Give salvation!”), the “King of glory” enters his City “riding on an ass”. Jesus conquers the Daughter of Zion, a figure of his Church, neither by ruse nor by violence, but by the humility that bears witness to the truth. And so the subjects of his kingdom on that day are children and God’s poor, who acclaim him as had the angels when they announced him to the shepherds. Their acclamation, “Blessed be he who comes in the name of the Lord”, is taken up by the Church in the “Sanctus” of the Eucharistic liturgy that introduces the memorial of the Lord’s Passover. (559) From the Daily Roman Missal, Introduction to Palm Sunday of the Passion of the Lord

Compendium of the Social Doctrine of the Church:

Matthew 27:45, 51

The entrance of Jesus Christ into the history of the world reaches its culmination in the Paschal Mystery, where nature itself takes part in the drama of the rejection of the Son of God and in the victory of his Resurrection (cf. Mt 27:45,51, 28:2). Crossing through death and grafting onto it the new splendor of the Resurrection, Jesus inaugurates a new world in which everything is subjected to him (cf. 1 Cor 15:20-28) and he creates anew those relationships of order and harmony that sin had destroyed. Knowledge of the imbalances existing between man and nature should be accompanied by an awareness that in Jesus the reconciliation of man and the world with God — such that every human being, aware of divine love, can find anew the peace that was lost — has been brought about. “Therefore, if any one is in Christ, he is a new creation; the old has passed away, behold, the new has come” (2 Cor 5:17). Nature, which was created in the Word is, by the same Word made flesh, reconciled to God and given new peace (cf. Col 1:15-20). (454)

Philippians 2:8

The unsurpassed apex of the perspective indicated here is the life of Jesus of Nazareth, the New Man, who is one with humanity even to the point of “death on a cross” (Phil 2:8). In him it is always possible to recognize the living sign of that measureless and transcendent love of God-with-us, who takes on the infirmities of his people, walks with them, saves them and makes them one. In him and thanks to him, life in society too, despite all its contradictions and ambiguities, can be rediscovered as a place of life and hope, in that it is a sign of grace that is continuously offered to all and because it is an invitation to ever higher and more involved forms of sharing.

Jesus of Nazareth makes the connection between solidarity and charity shine brightly before all, illuminating the entire meaning of this connection: “In the light of faith, solidarity seeks to go beyond itself, to take on the specifically Christian dimensions of total gratuity, forgiveness and reconciliation. One’s neighbour is then not only a human being with his or her own rights and a fundamental equality with everyone else, but becomes the living image of God the Father, redeemed by the blood of Jesus Christ and placed under the permanent action of the Holy Spirit. One’s neighbour must therefore be loved, even if an enemy, with the same love with which the Lord loves him or her; and for that person’s sake one must be ready for sacrifice, even the ultimate one: to lay down one’s life for the brethren (cf. 1 Jn 3:16)”. (196)

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

The Passion revels in cumulative acts of denial. Judas opening the narrative bargaining for payment to turn Jesus over to authorities and the denial of his discipleship. His denial of focusing on preparing for the celebration of Passover to focus on an opportunity to hand the Lord over. All for thirty pieces of silver, maybe a month’s wage for a laborer, Judas’ denial of his soul. The denial of a town abuzz in Passover preparation, where the population swelled from 30,000 to 130,000. People in denial of undercurrents of religious strategies fracturing holiness, authority reeling in steps maintaining power. Denial of the Shepherd, as the sheep scattered in dismissing their friendship. Denial by those who had asked to sit at Jesus’ right hands as they fell asleep, unable to keep their eyes open when the hour was at hand. Denial of peace and fraternity with the embrace of a kiss backed up with swords and clubs. Denial of the Lord, addressing Him as rabbi. Denial of the priest’s servants ability to serve in the temple going forth, as a severed ear, not healed in Matthew’s account, excluded one from priestly service as prescribed in the words of Leviticus. Denial of any reason to put Jesus to death, even though many false testimonies attempted to turn the tide. And the denial of slanderous rebuttal by silence. Denial of the Divinity of Jesus, as the high priest tore his robes and others spat in His face, striking and slapping Him. Denial of accompanying Jesus the Galilean, the Nazorean by cursing and swearing, which the cock crowed to affirm. Pilate’s denial of his wife’s dream to have nothing to do with the righteous man. The denial of Jesus, for the sake of Barabbas. Denial of Jesus’ kingship with the mockery of a soldier of war’s scarlet cloak and piercing crown of thorns. The denial of the revolutionary crucified by the side of Jesus saving power spewing abuse. Denial of old ways transitioning to a newness of life, until the veil of the sanctuary was torn when Jesus gave up His spirit.

Some refused to contribute to the spirit of denial. The faithful women who followed Jesus from Galilee. Jospeh of Arimathea who acted counter culturally, to his cohorts in the Council of the Sanhedrin, in asking for Jesus’ body and placing it in a newly hewn tomb. Mary Magdalene and the other Mary sitting before the sealed tomb, stone rolled in place, in the first act of adoration before the Lord.

Examining our own lives, as followers of Jesus, yes we have denied the Lord to which we offer our acts of contrition. But most importantly, we must turn past denials into acts of support, honor and praise as disciples of Jesus today. For the story of the Passion continues to unfold in salvation history, for the Lord God is our help. As Jesus emptied himself to enter our human likeness in humility, we must assume a humble demeanor to confess by our lives and with bended knees that Jesus Christ is Lord to the glory of God the Father. Amen

Individual Reflection: Philippians 2:6-11

Since we will not attend Good Friday liturgies in person this year, spend time reflecting on the emptiness of our churches, when the open tabernacle door reveals the empty tabernacle on Good Friday.

Family Reflection: Matthew 26:14-27:66

Partake in a seder meal reflective of Passover custom

https://denvercatholic.org/host-family-seder-meal/

Prayer: Palm Sunday and Good Friday liturgies have one of the most powerful liturgical moments, when the Gospel readings proclaim Jesus gave up His spirit and all kneel in silence. Take time during Holy Week to prayerfully embrace this moment in contemplation.

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://www.crs.org/resource-center/CST-101

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 March 31, 2020 The reflection maybe used in parish bulletins, newsletters or for faith sharing groups without copyright concern.

Fifth Sunday of Lent Lectionary Reflection March 29, 2020

Posted on March 26, 2020 by Barb Born

March 29, 2020: Fifth Sunday of Lent

Catholic Social Teaching: All seven themes

View the USCCB and CRS videos and resources on all Catholic Social Teaching Themes

Readings

First Reading: Ezekiel 37:12-14

Psalm: 130:1-2, 3-4, 5-6, 7-8

Second Reading: Romans 8:8-11

Gospel: John 11:1-45

Catechism of the Catholic Church

Christ will raise us up “on the last day”; but it is also true that, in a certain way, we have already risen with Christ. For, by virtue of the Holy Spirit, Christian life is already now on earth a participation in the death and Resurrection of Christ:

And you were buried with him in Baptism, in which you were also raised with him through faith in the working of God, who raised him from the dead . . . . If then you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God. (1002) From the Daily Roman Missal, Introduction to the Fifth Sunday of Lent, Cycle A

Compendium of the Social Doctrine of the Church:

Romans Chapter 8

The salvation offered in its fullness to men in Jesus Christ by God the Father’s initiative, and brought about and transmitted by the work of the Holy Spirit, is salvation for all people and of the whole person: it is universal and integral salvation. It concerns the human person in all his dimensions: personal and social, spiritual and corporeal, historical and transcendent. It begins to be made a reality already in history, because what is created is good and willed by God, and because the Son of God became one of us. Its completion, however, is in the future, when we shall be called, together with all creation (cf. Rom 8), to share in Christ’s resurrection and in the eternal communion of life with the Father in the joy of the Holy Spirit. This outlook shows quite clearly the error and deception of purely immanentistic visions of the meaning of history and in humanity’s claims to self-salvation. (38)

Romans 8:1-11

In her social doctrine the Church offers above all an integral vision of man and a complete understanding of his personal and social dimensions. Christian anthropology reveals the inviolable dignity of every person and places the realities of work, economics and politics into an original perspective that sheds light on authentic human values while at the same time inspiring and sustaining the task of Christian witness in the varied areas of personal, cultural and social life. Thanks to the “first fruits of the Spirit” (Rom 8:23), Christians become “capable of discharging the new law of love (cf. Rom 8:1-11). Through this Spirit, who is ‘the pledge of our inheritance’ (Eph 1:14), the whole man is renewed from within, even to the achievement of ‘the redemption of the body’ (Rom 8:23)”.[1109] In this sense the Church’s social doctrine shows how the moral basis of all social action consists in the human development of the person and identifies the norm for social action corresponding to humanity’s true good and as efforts aimed at creating the conditions that will allow every person to satisfy his integral vocation. (522)

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

What caves have we entered seeking security, exploring unknown territories of false pretenses or acting on a whim? A cave maybe ending up entombing us with fear, despair, afraid to venture forth to the Truth. Dragging stones across its entrance, we further distance a view of the reality of the world. The self-imposed confines of the cave prioritizes personal preferences over Divine insights that could lead us more resolutely to the glory of God. The need to tug on a friend’s conscience to believe, to journey in unfavorable territory. What seems to express as darkness requires a refocusing of spiritual acuity to see the light in this world and avoid stumbling from the experience of dwelling in caves, what ever their manifestation. The experience of resurrection from so many deaths to self that need to be left in the cave and spring forth to arise to the voice of Jesus to come out and join Him in living life. To set aside trivialities may seem petty and a short distance of thought interspersed with conversations questioning in human eloquence, but lacking spiritual clarity leading to weeping by all concerned. But the power of prayer raises our hearts and minds to the infused reality of God, expressing our belief, our oneness with God who is infinite and we shed our trust in anything else that is finite. In that moment, we shed proverbial cloth hindering our view, veiling our face from seeing God in everything and everyone we encounter to believe. Being in the flesh we cannot please God. For only when we are in the Spirit as the Spirit of God dwells in us, Christ is with us so we have life from the One who raised Christ from the dead. It is promised and in faith we believe, for with the Lord there is mercy and fullness of redemption.

Individual Reflection:

Share John August Swanson’s reflection paragraph on Take Away the Stone with ten friends.

http://johnaugustswanson.com/default.cfm/PID%3D1.2-19.html

Family Reflection:

While social distancing and remaining at home, take time as a family to view a daily livestream mass in addition to watching a livestream Sunday liturgy. Check your diocesan website or here’s some suggestions:

8:15 AM PST Monday thru Saturday (Also have been having adoration livestream today, which would be nice for family quiet time together)

https://livestream.com/holyfamily/live

12:10PM PST Monday thru Friday

https://livestream.com/stmonica90403/sunday530

Prayer:

God gives us eyes to see your unfolding glory. Keep our feet on the path to follow your Son. Make our hands always ready to move stones impeding justice. Help our hearts to deeply ponder questions of faith. Let our souls relish in resurrection, as we die to iniquities and mercy abounds. Thank you for the gift of faith, belief beyond words, hope to transform, that we may live. In Jesus’ dear name,

From John August Swanson’s website on the raising of Lazarus: http://johnaugustswanson.com/default.cfm/PID%3D1.2-19.html

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://www.vaticannews.va/en/pope-francis/mass-casa-santa-marta/2020-03/pope-homily-return-father-daddy-hosea-confession-carlo-buti.html

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 March 26, 2020 The reflection maybe used in parish bulletins, newsletters or for faith sharing groups without copyright concern.

Fourth Sunday of Lent Lectionary Reflection March 22, 2020

Posted on March 21, 2020 by Barb Born

March 22, 2020: Fourth Sunday in Ordinary Time

Catholic Social Teaching: Solidarity

Even though we are separated from people and our faith community, how can we still stand in solidarity? Participate in webinars with organizations you are involved with and support and share those opportunities with others.

Readings

First Reading: 1st Samuel 16:1b, 6-7, 10-13a

Psalm: 23:1-3a, 3b-4, 5-6

Second Reading: Ephesians 5:8-14

Gospel: John 9:1-41

Catechism of the Catholic Church

When St. Peter confessed that Jesus is the Christ, the Son of the living God, Jesus declared to him that this revelation did not come “from flesh and blood”, but from “my Father who is in heaven”. Faith is a gift of God, a supernatural virtue infused by him. “Before this faith can be exercised, man must have the grace of God to move and assist him; he must have the interior helps of the Holy Spirit, who moves the heart and converts it to God, who opens the eyes of the mind and ‘makes it easy for all to accept and believe the truth.'” (153) From the Daily Roman Missal, Introduction to the, Fourth Sunday of Easter, Cycle A

Compendium of the Social Doctrine of the Church:

1st Samuel 16:1-13

The prototype of the king chosen by Yahweh is David, whose humble origins are a favorite topic of the biblical account (cf. 1 Sam 16:1-13). David is the recipient of the promise (cf. 2 Sam 7:13-16; Ps 89:2-38, 132:11-18), which places him at the beginning of a special kingly tradition, the “messianic” tradition. Notwithstanding all the sins and infidelities of David and his successors, this tradition culminates in Jesus Christ, who is par excellence “Yahweh’s anointed” (that is, “the Lord’s consecrated one”, cf. 1 Sam 2:35, 24:7,11, 26:9,16; Ex 30:22-32), the son of David (cf. Mt 1:1-17; Lk 3:23-38; Rom 1:3).

The failure of kingship on the historical level does not lead to the disappearance of the ideal of a king who, in fidelity to Yahweh, will govern with wisdom and act in justice. This hope reappears time and again in the Psalms (cf. Ps 2, 18, 20, 21, 72). In the messianic oracles, the figure of a king endowed with the Lord’s Spirit, full of wisdom and capable of rendering justice to the poor, is awaited in eschatological times (cf. Is 11:2-5; Jer 23:5-6). As true shepherd of the people of Israel (cf. Ezek 34:23-24, 37:24), he will bring peace to the nations (cf. Zech 9:9-10). In Wisdom Literature, the king is presented as the one who renders just judgments and abhors iniquity (cf. Prov 16:12), who judges the poor with equity (cf. Prov 29:14) and is a friend to those with a pure heart (cf. Prov 22:11). There is a gradual unfolding of the proclamation of what the Gospels and other New Testament writings see fulfilled in Jesus of Nazareth, the definitive incarnation of what the Old Testament foretold about the figure of the king. (378)

1st Samuel 16:12-13

At the beginning of its history, the people of Israel are unlike other peoples in that they have no king, for they recognize the dominion of Yahweh alone. It is God who intervenes on Israel’s behalf through charismatic individuals, as recorded in the Book of Judges. The people approach the last of these individuals, Samuel, prophet and judge, to ask for a king (cf. 1 Sam 8:5; 10:18-19). Samuel warns the Israelites about the consequences of a despotic exercise of kingship (cf. 1 Sam 8:11-18). However, the authority of the king can also be experienced as a gift of Yahweh who comes to the assistance of his people (cf. 1 Sam 9:16). In the end, Saul is anointed king (cf. 1 Sam 10:1-2). These events show the tension that brought Israel to understand kingship in a different way than it was understood by neighboring peoples. The king, chosen by Yahweh (cf. Dt 17:15; 1 Sam 9:16) and consecrated by him (cf. 1 Sam 16:12-13), is seen as God’s son (cf. Ps 2:7) and is to make God’s dominion and plan of salvation visible (cf. Ps 72). The king, then, is to be the defender of the weak and the guarantor of justice for the people. The denunciations of the prophets focus precisely on the kings’ failure to fulfill these functions (cf. 1 Kg 21; Is 10:1-4; Am 2:6-8, 8:4-8; Mic 3:1-4). (377)

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 support prophets or hang with the in-crowd? Will we unravel security of networks to absorb the potential for a broader exclamation of thought? Are we quick to live by the letter of the law instead of looking into the eyes of need? All questions answered by looking to the light, living as the light. A light grounded in righteousness and truth to produce every kind of goodness. A process where we learn what is pleasing to the Lord. Shedding the waste of time from participating in fruitless works of darkness and instead expose the darkness that obscures the reflection of light. The invitation to absorb the light of our Savior comes from His invitation to arise. Instead of begging to maintain the status quo, we must let Jesus touch us and experiencing the anointing with the sacred oil, so the Holy Spirit transform what has been to a newness of life and testify to the truth of prophetic words. A place where outward appearance seems to rest in time, but the heart is so refreshed and vibrant. A consuming zeal not extinguished by where one stands, for all places are holy ground exclaimed in the sacredness of human temples in bodying the Holy Spirit. Each able to acclaim the Lord is their Shepherd.

Individual Reflection:Psalm 23:1-3a, 3b-4, 5, 6

Take time to return to God, Our Father

Family Reflection: Ephesians 5:8-14

During this time create a daily family ritual affirming your trust in God

Prayer: Visit a livestream of the Blessed Sacrament or Adoration. Spend time with the Lord, even though currently we are physically separated from this experience.

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://www.ncronline.org/blogs/simply-spirit/clueless-preaching-about-samaritan-woman-misses-point

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 March 20, 2020 The reflection maybe used in parish bulletins, newsletters or for faith sharing groups without copyright concern.

Third Sunday of Lent Lectionary Reflection March 15, 2020

Posted on March 21, 2020 by Barb Born

March 15, 2020: Third Sunday of Lent

Catholic Social Teaching: Option for the Poor and Vulnerable

Reflect how perceived stereotypes skew societal narratives:

Readings

First Reading: Exodus 17:3-7

Psalm: 95:1-2, 6-7, 8-9

Second Reading: Romans 5:1-2, 5-8

Gospel: John 4:5-42

Catechism of the Catholic Church

“If you knew the gift of God!” The wonder of prayer is revealed beside the well where we come seeking water: there, Christ comes to meet every human being. It is he who first seeks us and asks us for a drink. Jesus thirsts; his asking arises from the depths of God’s desire for us. Whether we realize it or not, prayer is the encounter of God’s thirst with ours. God thirsts that we may thirst for him. (2560) From the Daily Roman Missal, Introduction to the Third Sunday of Lent, Cycle A

Compendium of the Social Doctrine of the Church:

Romans 5:5

The Face of God, progressively revealed in the history of salvation, shines in its fullness in the Face of Jesus Christ crucified and risen from the dead. God is Trinity: Father, Son, and Holy Spirit; truly distinct and truly one, because God is an infinite communion of love. God’s gratuitous love for humanity is revealed, before anything else, as love springing from the Father, from whom everything draws its source; as the free communication that the Son makes of this love, giving himself anew to the Father and giving himself to mankind; as the ever new fruitfulness of divine love that the Holy Spirit pours forth into the hearts of men (cf. Rom 5:5). (31)

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

Hope does not disappoint. Not a rash analysis, but spiritual pondering coming to the realization that our future only has meaning grounded in the loftiness of hope. The ability of faith to grant peace with God through our Lord Jesus Christ and the Holy Spirit pouring love into our hearts. A love never tempered by our sins. The paradox of our unworthiness receiving the ultimate gift of love allows us to abound in hope. Not a stagnant piety seeking affirmation, but the unbridled spiritual enthusiasm that is hope. Something we thirst for as living waters touch our malleable hearts and not gripe for leaving lands of enslavement. A place when we are alone with Jesus in the recesses of prayer listening to His prompts. The call to cross ethnic, cultural and gender barriers to meet people where they are and for who they are. An awareness of the opportunity to share hope is for all people. A place where we don’t need a cup to collect the essence of life, for the spring of solidarity bubbles up and overflows to feed, sooth and refresh those seeking to journey with and for Jesus. Looking beyond physical reality to the deep cistern of spiritual consolation. A prophetic voice not to condemn, but offer an invitation to conversion. The experience to share, linking together an unbroken chain of belief. The need to put aside what fails to feed us and what may seem to be necessities to look and listen anew to prophetic yearnings. The ultimate recognition of who is truly Savior of the world, to put aside tempting and testing, to focus on seeing His works.

Individual Reflection:Romans 5:1-2, 5-8

Write a journal reflection about hope

Family Reflection: Psalm 95:1-2, 6-7, 8-9

March 19th is the Solemnity of St Joseph, Spouse of the Blessed Virgin Mary. Celebrate this day by cooking a St Jospeh Day inspired recipe:

https://www.delish.com/holiday-recipes/news/a39117/how-to-celebrate-the-feast-of-saint-joseph/

Prayer: Reflect on the Stations of the Cross in the context of Laudato Sí:

http://media.wix.com/ugd/e7a99a_5f480eaefd5a4c95889e0c9476703509.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.

http://www.popefrancishomilies.com/transfiguration

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 March 11, 2020 The reflection maybe used in parish bulletins, newsletters or for faith sharing groups without copyright concern.

Second Sunday of Lent Lectionary Reflection March 8, 2020

Posted on March 6, 2020 by Barb Born

March 8, 2020: Second Sunday of Lent

Catholic Social Teaching:

Pope Francis’ homilies on the Transfiguration

Readings

First Reading: Genesis 12:1-4a

Psalm: 33:4-5, 18-19, 20, 22

Second Reading: 2nd Timothy 1:8b-10

Gospel: Matthew 17:1-9

Catechism of the Catholic Church

On the threshold of the public life: the baptism; on the threshold of the Passover: the Transfiguration. Jesus’ baptism proclaimed “the mystery of the first regeneration”, namely, our Baptism; the Transfiguration “is the sacrament of the second regeneration”: our own Resurrection. From now on we share in the Lord’s Resurrection through the Spirit who acts in the sacraments of the Body of Christ. The Transfiguration gives us a foretaste of Christ’s glorious coming, when he “will change our lowly body to be like his glorious body.” But it also recalls that “it is through many persecutions that we must enter the kingdom of God”:

Peter did not yet understand this when he wanted to remain with Christ on the mountain. It has been reserved for you, Peter, but for after death. For now, Jesus says: “Go down to toil on earth, to serve on earth, to be scorned and crucified on earth. Life goes down to be killed; Bread goes down to suffer hunger; the Way goes down to be exhausted on his journey; the Spring goes down to suffer thirst; and you refuse to suffer?” (556) From the Daily Roman Missal, Introduction to the Second Sunday of Lent, Cycle A

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

Where do the mountain top experiences of our lives take us? Do we linger in the exhilaration but tentative to let courage overtake complacency from spiritual comfort? A bliss of knowing the Divine more intimately and clearly, but ignoring the tug to journey into the unsettling, confounding reality of humanity. The place where courage to listen to God’s beloved Son overtakes personal destiny. The spiritual touch encompassed on the mountain top prompting us to arise without fear. A place of clarity where other points of departure vanish and only the path of following Jesus remains. The calling of us to not waste the mountain top experience in personal solace, but used for the blessing of others and ourselves. The reality that the manifestation of the law and prophets is fully fulfilled in Jesus. We place our trust in Him and serve prioritizing justice and right, for that is what He loves.

Individual Reflection:Matthew 17:1-9

https://sites.google.com/a/maryknoll.us/maryknoll-mission-education-promotion/home/resources/mission-spirituality/lent-2020

Family Reflection:Psalm 33:4-5, 18-19, 20, 22

Apply for a Catholic Climate Project $1000 grant to help your parish live the message of Laudato Sí

https://www.catholicclimateproject.org/resources/grant-application

Prayer: Mediate on the song Transfigure Us, O Lord by Bob Hurd

https://www.youtube.com/watch?v=F5SQG4cX8vw

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://www.futurechurch.org/women-in-church-leadership/women-in-church-leadership/join-women-around-world-to-witness-for-womens

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 March 6, 2020 The reflection maybe used in parish bulletins, newsletters or for faith sharing groups without copyright concern.

First Sunday of Lent Lectionary Reflection March 1, 2020

Posted on February 26, 2020 by Barb Born

March 1, 2020: First Sunday of Lent

Catholic Social Teaching: Life and Dignity of the Human Person

Celebrate International Women’s Day by advocating, witnessing for equality and dignity of Catholic women

Readings

First Reading: Genesis 2:7-9; 3:1-7

Psalm: 51:3-4, 5-6, 12-13, 17

Second Reading: Romans 5:12-19

Gospel: Matthew 4:1-11

Catechism of the Catholic Church

The Holy Spirit makes us discern between trials, which are necessary for the growth of the inner man, and temptation, which leads to sin and death. We must also discern between being tempted and consenting to temptation. Finally, discernment unmasks the lie of temptation, whose object appears to be good, a “delight to the eyes” and desirable, when in reality its fruit is death.

God does not want to impose the good, but wants free beings. . . . There is a certain usefulness to temptation. No one but God knows what our soul has received from him, not even we ourselves. But temptation reveals it in order to teach us to know ourselves, and in this way we discover our evil inclinations and are obliged to give thanks for the goods that temptation has revealed to us. (2847) From the Daily Roman Missal, Introduction to the First Sunday of Lent, Cycle A

Compendium of the Social Doctrine of the Church:

Genesis 2:7

The fundamental message of Sacred Scripture proclaims that the human person is a creature of God (cf. Ps 139:14-18), and sees in his being in the image of God the element that characterizes and distinguishes him: “God created man in his own image, in the image of God he created him; male and female he created them” (Gen 1:27). God places the human creature at the centre and summit of the created order. Man (in Hebrew, “adam”) is formed from the earth (“adamah”) and God blows into his nostrils the breath of life (cf. Gen 2:7). Therefore, “being in the image of God the human individual possesses the dignity of a person, who is not just something, but someone. He is capable of self-knowledge, of self-possession and of freely giving himself and entering into communion with other persons. Further, he is called by grace to a covenant with his Creator, to offer him a response of faith and love that no other creature can give in his stead”. (108)

Genesis 2:7-24

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 2:8-24

The biblical accounts of creation bring out the unity of the human family and teach that the God of Israel is the Lord of history and of the cosmos. His action embraces the whole world and the entire human family, for whom his work of creation is destined. God’s decision to make man in his image and likeness (cf. Gen 1:26-27) gives the human being a unique dignity that extends to all generations (cf. Gen 5) and throughout the entire earth (cf. Gen 10). The Book of Genesis indicates moreover that the human being was not created in isolation but within a context, an integral part of which are those living spaces that ensure his freedom (the garden), various possibilities for food (the trees of the garden), work (the command to cultivate) and above all community (the gift of someone who is like himself) (cf. Gen 2:8-24). Throughout the Old Testament, the conditions that ensure the fullness of human life are the object of a divine blessing. God wants to guarantee that man has what is necessary for his growth, his freedom of self-expression, success in his work, and a wealth of human relationships. (428)

Genesis 3:1-24

It is in the free action of God the Creator that we find the very meaning of creation, even if it has been distorted by the experience of sin. In fact, the narrative of the first sin (cf. Gen 3:1-24) describes the permanent temptation and the disordered situation in which humanity comes to find itself after the fall of its progenitors. Disobedience to God means hiding from his loving countenance and seeking to control one’s life and action in the world. Breaking the relation of communion with God causes a rupture in the internal unity of the human person, in the relations of communion between man and woman and of the harmonious relations between mankind and other creatures. It is in this original estrangement that are to be sought the deepest roots of all the evils that afflict social relations between people, of all the situations in economic and political life that attack the dignity of the person, that assail justice and solidarity. (27)

Genesis 3:5 and 3:6-8

Work is part of the original state of man and precedes his fall; it is therefore not a punishment or curse. It becomes toil and pain because of the sin of Adam and Eve, who break their relationship of trust and harmony with God (cf. Gen 3:6-8). The prohibition to eat “of the tree of the knowledge of good and evil” (Gen 2:17) reminds man that he has received everything as a gift and that he continues to be a creature and not the Creator. It was precisely this temptation that prompted the sin of Adam and Eve: “you will be like God” (Gen 3:5). They wanted absolute dominion over all things, without having to submit to the will of the Creator. From that moment, the soil becomes miserly, unrewarding, sordidly hostile (cf. Gen 4:12); only by the sweat of one’s brow will it be possible to reap its fruit (cf. Gen 3:17,19). Notwithstanding the sin of our progenitors, however, the Creator’s plan, the meaning of His creatures — and among these, man, who is called to cultivate and care for creation — remain unaltered. (256)

Psalm 51:4

The principle of the universal destination of goods also applies naturally to water, considered in the Sacred Scriptures as a symbol of purification (cf. Ps 51:4; Jn 13:8) and of life (cf. Jn 3:5; Gal 3:27). “As a gift from God, water is a vital element essential to survival; thus, everyone has a right to it”. Satisfying the needs of all, especially of those who live in poverty, must guide the use of water and the services connected with it. Inadequate access to safe drinking water affects the well-being of a huge number of people and is often the cause of disease, suffering, conflicts, poverty and even death. For a suitable solution to this problem, it “must be set in context in order to establish moral criteria based precisely on the value of life and the respect for the rights and dignity of all human beings”. (484)

Matthew 4:1-11

The universal destination of goods requires a common effort to obtain for every person and for all peoples the conditions necessary for integral development, so that everyone can contribute to making a more humane world, “in which each individual can give and receive, and in which the progress of some will no longer be an obstacle to the development of others, nor a pretext for their enslavement”[367]. This principle corresponds to the call made unceasingly by the Gospel to people and societies of all times, tempted as they always are by the desire to possess, temptations which the Lord Jesus chose to undergo (cf. Mk 1:12-13; Mt 4:1-11; Lk 4:1-13) in order to teach us how to overcome them with his grace. (175)

Matthew 4:8-11

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)

Romans 5:12 and 5:19

This marvelous vision of man’s creation by God is inseparable from the tragic appearance of original sin. With a clear affirmation the Apostle Paul sums up the account of man’s fall contained in the first pages of the Bible: “Sin came into the world through one man and death through sin” (Rom 5:12). Man, against God’s prohibition, allows himself to be seduced by the serpent and stretches out his hand to the tree of life, falling prey to death. By this gesture, man tries to break through his limits as a creature, challenging God, his sole Lord and the source of his life. It is a sin of disobedience (cf. Rom 5:19) that separates man from God.

From revelation we know that Adam, the first man, transgresses God’s commandment and loses the holiness and justice in which he was made, holiness and justice which were received not only for himself but for all of humanity: “By yielding to the tempter, Adam and Eve committed a personal sin, but this sin affected the human nature that they would then transmit in a fallen state. It is a sin which will be transmitted by propagation to all mankind, that is, by the transmission of a human nature deprived of original holiness and justice”. (115)

Romans 5:12-21

Romans 5:14 and 5:18-21

Christian realism sees the abysses of sin, but in the light of the hope, greater than any evil, given by Jesus Christ’s act of redemption, in which sin and death are destroyed (cf. Rom 5:18-21; 1 Cor 15:56-57): “In him God reconciled man to himself”. It is Christ, the image of God (cf. 2 Cor 4:4; Col 1:15), who enlightens fully and brings to completion the image and likeness of God in man. The Word that became man in Jesus Christ has always been mankind’s life and light, the light that enlightens every person (cf. Jn 1:4,9). God desires in the one mediator Jesus Christ, his Son, the salvation of all men and women (cf. 1 Tim 2:4-5). Jesus is at the same time the Son of God and the new Adam, that is, the new man (cf. 1 Cor 15:47-49; Rom 5:14): “Christ the new Adam, in the very revelation of the mystery of the Father and of his love, fully reveals man to himself and brings to light his most high calling”[232]. In him we are, by God, “predestined to be conformed to the image of his Son, in order that he might be the first-born among many brethren” (Rom 8:29). (121)

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

Will we live mired in sin or abounding in grace? A paradigm shift from focused on frailties to the abundance of a loving Father. Seeking not to shove us into submission, but embrace us in love. In that embrace, we desire not to part ourselves from His company, separate ourselves from his compassion. Life becomes not avoiding the temptation of sin or living calculating our scrupulosity, but leading lives pleasing to our heavenly Father. Knowing nothing can surpass the grace and love of God puts worldly attachments into perspective. Power holds no grip on a soul yearning for the goodness of its Creator. Testing, daring God has no place in the verbal and physical lexicon of those washed in the waters of baptism and sealed in the chrism of the Holy Spirit. Life plays out not as a fight, battle of good and evil, but the pursuit of goodness pleasing to God, present in serving others and relished in our stature as a child of our loving God. Temptations, dryness of parched environs lead us not to the mirage of desolation, but the holiness of hope. We begin that journey each day by letting every fiber of our being attentive, open to the greatness of God’s compassion to wipe out our offenses, throughly wash us from our guilt and cleanses us from our sins. Then God provides us a clean heart and steadfast spirit to always be united with Him in the joy of His salvation offered through His Son. Let us always open our mouths, proclaim praise and live lives in service to His Kingdom.

Individual Reflection: Psalm 51:3-4,5-6, 12-13, 17

This Lent educate yourself on the reality of poverty in America and in the coming year select one act of justice you can undertake and encourage others to participate with you to address poverty in your community:

https://networkadvocates.org/21stcenturypoverty/

Family Reflection:Romans 5:12-19

Encourage your parish to act justly, by serving fair trade coffee, such as Café Justo

https://www.justcoffee.org

Prayer: Collect for First Sunday of Lent

Grant, almighty God, through the yearly observances of Lent, that we may grow in understanding of the riches hidden in Christ and by worthy conduct pursue their effects. Through our Lord Jesus Christ, your Son, who lives and reigns with you in unity of the Holy Spirit, one God for ever and ever.

Prayerfully reflect on “understanding of the riches hidden in Christ.”

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/beliefs-and-teachings/what-we-believe/catholic-social-teaching/the-dignity-of-work-and-the-rights-of-workers.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 February 26, 2020 The reflection maybe used in parish bulletins, newsletters or for faith sharing groups without copyright concern.

Seventh Sunday of Ordinary Time Lectionary Reflection February 23, 2020

Posted on February 18, 2020 by Barb Born

February 23, 2020: Seventh Sunday in Ordinary Time

Catholic Social Teaching: Dignity of Work and Rights of Workers

Reflect on the dignity of work and rights of workers

Read James 5:1-6 in relation to today’s Gospel reading

http://www.usccb.org/bible/james/5:1

Readings

First Reading: Leviticus 19:1-2, 17-18

Psalm: 103: 1-2, 3-4, 8, 10, 12-13

Second Reading: 1st Corinthians 3:16-23

Gospel: Matthew 5:38-48

Catechism of the Catholic Church

The Law of the Gospel fulfills the commandments of the Law. The Lord’s Sermon on the Mount, far from abolishing or devaluing the moral prescriptions of the Old Law, releases their hidden potential and has new demands arise from them: it reveals their entire divine and human truth. It does not add new external precepts, but proceeds to reform the heart, the root of human acts, where man chooses between the pure and the impure, where faith, hope, and charity are formed and with them the other virtues. The Gospel thus brings the Law to its fullness through imitation of the perfection of the heavenly Father, through forgiveness of enemies and prayer for persecutors, in emulation of the divine generosity. (1968) From the Daily Roman Missal, Introduction to the Seventh Sunday in Ordinary Time, Cycle A

Compendium of the Social Doctrine of the Church:

Leviticus 19:18

Man and woman are in relationship with others above all as those to whom the lives of others have been entrusted. “For your lifeblood I will surely require a reckoning, … I will require it … of man [and] of every man’s brother” (Gen 9:5), God tells Noah after the flood. In this perspective, the relationship with God requires that the life of man be considered sacred and inviolable. The fifth commandment, “Thou shalt not kill” (Ex 20:13; Deut 5:17), has validity because God alone is Lord of life and death. The respect owed to the inviolability and integrity of physical life finds its climax in the positive commandment: “You shall love your neighbour as yourself” (Lev 19:18), by which Jesus enjoins the obligation to tend to the needs of one’s neighbour (cf. Mt 22:37-40; Mk 12:29-31; Lk 10:27-28). (112)

Matthew 5:43-44

The universality and integrality of the salvation wrought by Christ makes indissoluble the link between the relationship that the person is called to have with God and the responsibility he has towards his neighbour in the concrete circumstances of history. This is sensed, though not always without some confusion or misunderstanding, in humanity’s universal quest for truth and meaning, and it becomes the cornerstone of God’s covenant with Israel, as attested by the tablets of the Law and the preaching of the Prophets.

This link finds a clear and precise expression in the teaching of Jesus Christ and is definitively confirmed by the supreme witness of the giving of his life, in obedience to the Father’s will and out of love for his brothers and sisters. To the scribe who asks him “Which commandment is the first of all?” (Mk 12:28), Jesus answers: “The first is: ‘Hear, O Israel: the Lord our God, the Lord is one; and you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength’. The second is this: ‘You shall love your neighbour as yourself’. There is no other commandment greater than these” (Mk 12:29-31).

Inextricably linked in the human heart are the relationship with God — recognized as Creator and Father, the source and fulfillment of life and of salvation — and openness in concrete love towards man, who must be treated as another self, even if he is an enemy (cf. Mt 5:43-44). In man’s inner dimension are rooted, in the final analysis, the commitment to justice and solidarity, to the building up of a social, economic and political life that corresponds to God’s plan. (40)

1st Corinthians 3: 22-23

Even the relationship with the created universe and human activity aimed at tending it and transforming it, activity which is daily endangered by man’s pride and his inordinate self-love, must be purified and perfected by the cross and resurrection of Christ. “Redeemed by Christ and made a new creature by the Holy Spirit, man can, indeed he must, love the things of God’s creation: it is from God that he has received them, and it is as flowing from God’s hand that he looks upon them and reveres them. Man thanks his divine benefactor for all these things, he uses them and enjoys them in a spirit of poverty and freedom. Thus he is brought to a true possession of the world, as having nothing yet possessing everything: ‘All [things] are yours; and you are Christ’s; and Christ is God’s’ (1 Cor 3:22-23)”. (44)

Not only is the inner man made whole once more, but his entire nature as a corporeal being is touched by the redeeming power of Christ. The whole of creation participates in the renewal flowing from the Lord’s Paschal Mystery, although it still awaits full liberation from corruption, groaning in travail (cf. Rom 8:19-23), in expectation of giving birth to “a new heaven and a new earth” (Rev 21:1) that are the gift of the end of time, the fulfilment of salvation. In the meantime, nothing stands outside this salvation. Whatever his condition of life may be, the Christian is called to serve Christ, to live according to his Spirit, guided by love, the principle of a new life, that brings the world and man back to their original destiny: “whether … the world or life or death or the present or the future, all are yours; and you are Christ’s, and Christ is God’s” (1 Cor 3:22-23).(455)

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

Why do we segregate, exclude, ostracize or condemn people viewed as unholy when God spoke to Moses and Jesus reiterated to His disciples the primacy of love over hatred? To assume a confrontational, vengeful posture spirals one into assuming the burden of sin instead of living in the freedom of love. For as God is holy, we are called to relish holiness. Not an aire of lofty piousness, but kindness and compassion emulating the love received from the Father. The invitation to live a life redeemed from distractions of building ideological crevasses of division fractured from verbal barbs and theological edicts not crafted in reproves of compassion. An expression for defusing anger with others while offering affirmation all are children of our heavenly Father. A Father who makes the sun the sun rise on the bad and the good, the just and the unjust, not withholding His blessings from anyone. A constant reminder we are to greet, dialogue, listen to, not just our spiritual sisters and brothers, but even those we might have the temptation to label as pagens. A call to visualize all humanity as temples of God. His creation, HIs goodness. If we seek to destroy others violently using words or force, we deny the sacredness of that person. Times may occur when one might reprove a fellow citizen, but let not that action rooted in kindness over concern for a better, just world disintegrate into a fray of verbal rage, physical abuse, emotional torment for an escalating cycle of violence. An attack on character spiraling into discounting the other’s humanity elicits a receipt for sin. For the fervor directed at another reverberates back to catch the perpetrator outside the bounds of civility, refusing the gift God has given them the humanity, another temple of the Holy Spirit, present before them. For the examples presented in the Gospel articulate the oppressed exposing the injustice and not retaliating with escalating violence. For only the right hand could strike another and turning the cheek left the perpetrator humiliated with a backhand slap. Taking all the clothes from a debtor exposed the creditor to the responsibility of leaving the person naked, in their sight. Carrying a pack beyond the distance dictated in rules limiting abuse, could leave those in authority subject to prosecution for exerting unjust demands. Where today can we stop the escalating verbage, violence, injustice by engaging in non-violent actions? Are we willing to turn the other cheek instead of trying to take control? Will we bare our humanity, not necessarily in a physical essence, but the humanity of our soul, to expose our true identity of who we are and what we stand for and may that make others think about the reality of their actions stripping humanity of dignity in a plethora of issues? Can we exert the effort to expose systemic abuse, walking, standing, being present when dominance creates realms of haves and have nots. All one must do is slow down, listen, observe, step back from the anger and ground our words, actions and prayers in love for friends and enemies, collaborators and persecutors, to live lives grounded in holiness as God is holy.

Individual Reflection: Matthew 5:38-48

During Lent, reflect on the Maryknoll resources focusing on ecological conversion:

https://maryknollogc.org/article/lenten-reflection-guide-2020

Family Reflection: 1st Corinthians 3:16-23

Participate in Lenten activities to live the message of Laudato Sí

https://www.arrcc.org.au/carbon_fast_for_2020

Prayer: On Wednesday, when you receive a cross of ashes, take time to reflect not just on your personal sin, but social sin in our world

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://www.vaticannews.va/en/pope/news/2020-01/pope-francis-world-day-sick-message-2020.html

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 February 18, 2020 The reflection maybe used in parish bulletins, newsletters or for faith sharing groups without copyright concern.

Fifth Sunday in Ordinary Time Lectionary Reflections February 9, 2020

Posted on February 4, 2020 by Barb Born

February 9, 2020: Fifth Sunday in Ordinary Time

Catholic Social Teaching: Solidarity

February 11th is Our Lady of Lourdes, World Day of the Sick

Resources for your parish

https://www.chausa.org/prayers/world-day-of-the-sick

Readings

First Reading: Isaiah 58:7-10

Psalm: 112:4-5, 6-7, 8-9

Second Reading: 1st Corinthians 2:1-5

Gospel: Matthew 5:13-16

Catechism of the Catholic Church

The origin and purpose of mission. The Lord’s missionary mandate is ultimately grounded in the eternal love of the Most Holy Trinity: “The Church on earth is by her nature missionary since, according to the plan of the Father, she has as her origin the mission of the Son and the Holy Spirit.”³⁴¹ The ultimate purpose of mission is none other than to make men share in the communion between the Father and the Son in their Spirit of love. (850) From the Daily Roman Missal, Introduction to the Fifth Sunday of Ordinary Time, Cycle A

Compendium of the Social Doctrine of the Church:

Isaiah 58:3-11

In the Old Testament a twofold attitude towards economic goods and riches is found. On one hand, an attitude of appreciation sees the availability of material goods as necessary for life. Abundance — not wealth or luxury — is sometimes seen as a blessing from God. In Wisdom Literature, poverty is described as a negative consequence of idleness and of a lack of industriousness (cf. Prov 10:4), but also as a natural fact (cf. Prov 22:2). On the other hand, economic goods and riches are not in themselves condemned so much as their misuse. The prophetic tradition condemns fraud, usury, exploitation and gross injustice, especially when directed against the poor (cf. Is 58:3-11; Jer 7:4-7; Hos 4:1-2; Am 2:6-7; Mic 2:1-2). This tradition, however, although looking upon the poverty of the oppressed, the weak and the indigent as an evil, also sees in the condition of poverty a symbol of the human situation before God, from whom comes every good as a gift to be administered and shared. (323)

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

Light illuminates, without words of sublimity. Salt gives flavor, without verbal eloquence. In sharing bread with the hungry, sheltering the oppressed and homeless, clothing the naked and not turning our backs on others, we act in compassion without pious verbiage demeaning sacred acts. Igniting, sustaining light in the darkness infusing the world with graciousness, mercy, as just people conducting their affairs. Emulating the lavishness of God in giving the poor dignity. A process of expelling oppression from our midst for the Lord enlivens the eyes of people’s hearts to identify, act and acclaim joy over seeing oppression extracted from unjust systems wrenching society with unsettling foundations. False accusations, malicious speech dart verbal projectiles across town and around the world with the constancy of mouse clicks and taps on screens. The adage of needing to comfort the afflicted and afflict the comfortable removes gloom and brings forth light of comfort and awareness from the obscurity of darkness. The power of the Spirit at work in lives to delve into stony hearts inserting pliable persuasion crafted from wisdom in the power of God. A process bringing flavor to the world, expression of enhancing where we live and work. The essence of salt preserving food from bland existence, a shortened shelf life metaphorically extends to our zest from following the Lord. An effervescence uncontainable from actions flowing forth. Not for personal accolades, but transmitting the message of our good deeds offered to glorify our heavenly Father. How we proclaim the Gospel comes not in disecting passages, debating words written in ancient text or thoroughly interpreting the context of time and place. That is the realm of Biblical scholars, while we must let the message of the Gospel transform us in the simplicity of the subtleties. The internal conversion manifest in solid light dispelling darkness that cannot be hid by the ruse of disparaging remarks, snickering. No need for the proof of apologetics. Only a solid flame unflinching with the winds of time. A flame to be shared, passed along, like one candle burning brightly, lighting another. All lit from the same, ultimate source, never diminished by the generosity of sharing. Only expanding exponentially in an outward progression of infinite proportions fueled by the Spirit, given by the love of the Father and exemplified by the Son.

Individual Reflection:

This year makes the 50th anniversary of Earth Day and the 5th anniversary of Laudato Sí. Encourage your parish to integrated these resources supported by Catholic Climate Covenant into parish activities

https://www.earthday.org/earth-day-2020/?eType=EmailBlastContent&eId=d6965e54-7de6-433f-811b-4b418630a8ba

https://catholicclimatecovenant.org/program/earth-day?eType=EmailBlastContent&eId=d6965e54-7de6-433f-811b-4b418630a8ba

Family Reflection:

During Lent plan to have your family daily participate in Catholic Relief Services Rice Bowl program:

https://www.crsricebowl.org

Prayer: February is Black History Month. We pray in solidarity

http://www.solidgroundministry.com/NDOP-2020.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.

https://www.un.org/en/events/humansolidarityday/index.shtml

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 February 4, 2020 The reflection maybe used in parish bulletins, newsletters or for faith sharing groups without copyright concern.

Second Sunday of Advent Lectionary Reflection December 8, 2019

Posted on November 28, 2019 by Barb Born

December 8, 2019: Second Sunday of Advent

Catholic Social Teaching: Call to Family, Community and Participation

December 20th is International Human Solidarity Day. How will you promote solidarity to create harmony?

Readings

First Reading: Isaiah 11:1-10

Psalm: 72:1-2, 7-8, 12-13, 17

Second Reading: Romans 15:4-9

Gospel: Matthew 3:1-2

Catechism of the Catholic Church

We can therefore hope in the glory of heaven promised by God to those who love him and do his will. In every circumstance, each one of us should hope, with the grace of God, to persevere “to the end” and to obtain the joy of heaven, as God’s eternal reward for the good works accomplished with the grace of Christ. In hope, the Church prays for “all men to be saved.” She longs to be united with Christ, her Bridegroom, in the glory of heaven:

Hope, O my soul, hope. You know neither the day nor the hour. Watch carefully, for everything passes quickly, even though your impatience makes doubtful what is certain, and turns a very short time into a long one. Dream that the more you struggle, the more you prove the love that you bear your God, and the more you will rejoice one day with your Beloved, in a happiness and rapture that can never end. (1821) From the Daily Roman Missal, Introduction to the Second Sunday of Advent, Cycle A

Compendium of the Social Doctrine of the Church:

Psalm 72

At the beginning of its history, the people of Israel are unlike other peoples in that they have no king, for they recognize the dominion of Yahweh alone. It is God who intervenes on Israel’s behalf through charismatic individuals, as recorded in the Book of Judges. The people approach the last of these individuals, Samuel, prophet and judge, to ask for a king (cf. 1 Sam 8:5; 10:18-19). Samuel warns the Israelites about the consequences of a despotic exercise of kingship (cf. 1 Sam 8:11-18). However, the authority of the king can also be experienced as a gift of Yahweh who comes to the assistance of his people (cf. 1 Sam 9:16). In the end, Saul is anointed king (cf. 1 Sam 10:1-2). These events show the tension that brought Israel to understand kingship in a different way than it was understood by neighbouring peoples. The king, chosen by Yahweh (cf. Dt 17:15; 1 Sam 9:16) and consecrated by him (cf. 1 Sam 16:12-13), is seen as God’s son (cf. Ps 2:7) and is to make God’s dominion and plan of salvation visible (cf. Ps 72). The king, then, is to be the defender of the weak and the guarantor of justice for the people. The denunciations of the prophets focus precisely on the kings’ failure to fulfil these functions (cf. 1 Kg 21; Is 10:1-4; Am 2:6-8, 8:4-8; Mic 3:1-4). (377)

Psalm 72 and Isaiah 11:2-5

The prototype of the king chosen by Yahweh is David, whose humble origins are a favourite topic of the biblical account (cf. 1 Sam 16:1-13). David is the recipient of the promise (cf. 2 Sam 7:13-16; Ps 89:2-38, 132:11-18), which places him at the beginning of a special kingly tradition, the “messianic” tradition. Notwithstanding all the sins and infidelities of David and his successors, this tradition culminates in Jesus Christ, who is par excellence “Yahweh’s anointed” (that is, “the Lord’s consecrated one”, cf. 1 Sam 2:35, 24:7,11, 26:9,16; Ex 30:22-32), the son of David (cf. Mt 1:1-17; Lk 3:23-38; Rom 1:3).

Psalm 72:3, 7

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)

Psalm 72:7 and Isaiah 11:6-9

Peace is the goal of life in society, as is made extraordinarily clear in the messianic vision of peace: when all peoples will go up to the Lord’s house, and he will teach them his ways and they will walk along the ways of peace (cf. Is 2:2-5). A new world of peace that embraces all of nature is the promise of the messianic age (cf. Is 11:6-9), and the Messiah himself is called “Prince of peace” (Is 9:5). Wherever his peace reigns, wherever it is present even in part, no longer will anyone be able to make the people of God fearful (cf. Zeph 3:13). It is then that peace will be lasting, because when the king rules according to God’s justice, righteousness flourishes and peace abounds “till the moon be no more” (Ps 72:7). God longs to give peace to his people: “he will speak of peace to his people, to his saints, to those who turn to him in their hearts” (Ps 85:9). Listening to what God has to say to his people about peace, the Psalmist hears these words: “Steadfast love and faithfulness will meet; righteousness and peace will kiss” (Ps 85:11). (490)

Isaiah 11:4

Heir to the hope of the righteous in Israel and first among the disciples of Jesus Christ is Mary, his Mother. By her “fiat” to the plan of God’s love (cf. Lk 1:38), in the name of all humanity, she accepts in history the One sent by the Father, the Saviour of mankind. In her Magnificat she proclaims the advent of the Mystery of Salvation, the coming of the “Messiah of the poor” (cf. Is 11:4; 61:1). The God of the Covenant, whom the Virgin of Nazareth praises in song as her spirit rejoices, is the One who casts down the mighty from their thrones and raises up the lowly, fills the hungry with good things and sends the rich away empty, scatters the proud and shows mercy to those who fear him (cf. Lk 1:50-53).

Looking to the heart of Mary, to the depth of her faith expressed in the words of the Magnificat, Christ’s disciples are called to renew ever more fully in themselves “the awareness that the truth about God who saves, the truth about God who is the source of every gift, cannot be separated from the manifestation of his love of preference for the poor and humble, that love which, celebrated in the Magnificat, is later expressed in the words and works of Jesus”. Mary is totally dependent upon God and completely directed towards him by the impetus of her faith. She is “the most perfect image of freedom and of the liberation of humanity and of the universe”. (59)

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

Harmony requires people to not all sing the same note, but the note synched to their voice. For everyone to sing the same note would create a din lacking clarity and producing offensive acoustics. Many voices solidify as a cohesive presentation when each member sings their part, expressing their particular gift of voice. A similar paradigm exists in faith. Each believer bestowed with different gifts must harmonize their gifts with the gifts of others. For to hypothesize everyone should accentuate one gift, maintain one focus, strategize one agenda would make faith irrelevant to the reality of living faith in relationship to the world and sustaining the Church. To harmonize, we must invest our energies and time to the matriculation of our gift, while respecting and encouraging others to use their gifts. Not a sprint to do one quick project, but endurance of living each day of our lives sustained by hope found in the Scriptures and shared in the Sacraments. A process not to have our voice heard over others, but the refreshing harmony of collaboration instead of competition. A spiritual welcoming of Christ in each and every person, where the guise of enemies ceases and all may sing praises to the Lord’s name. A process beyond symbolic repentance, actions to look good or sense of entitlement from lineage of heritage or position. For true repentance requires not just hollow words, but actions producing good fruit as evidence of a changed heart. A process enflamed by the Holy Spirit, fueling a desire to do the Lord’s will. To become grains of wheat falling to the ground, in dying to self, making new acclamations of the Lord’s desires, not chaff easily blown by the wind, dispersed to and fro.

Harmony requires we be ourselves, but also mingle with a diversity of people. The ability to have seemingly contradicting personalities and gifts find camaraderie instead of strife. Only through grace, mercy, peace and hope would the proverbial wolves and lambs mingle. A situation of trusting others and trusting ourself. Where calves and lions browse together, not looking over their shoulders. Coming together of symbolic cows and bears as neighbors, sitting together in the same mass, not quibbling over rubrics. No intentions to harm or ruin anyone for they all realize they are standing on holy ground not one’s turf. An understanding of the Divine not superficial but true knowledge of the Lord with the breadth and depth of His sacred refreshment. Making the seas look like small ponds, as justice flourishes with a fullness of peace forever. The Lord asks we only contribute our part of the harmony and live with a spirit of harmony to dispel the wicked and ruthless message of division from the world.

Individual Reflection: Romans 15:4-9

December 8th is the Solemnity of the Immaculate Conception of the Blessed Virgin Mary (Transferred to December 9th this year since December 8th is a Sunday). Conceived without sin, Mary exhibits for us a model of holiness and hope. Reflect on an attribute of Mary that strengthens your faith.

Family Reflection: Isaiah 11:1-10

St Juan Diego’s feast day is December 9th. Familiarize your family with the legacy of St Juan Diego and discuss the hopes and challenges of persistence in doing Divine will and speaking to people in positions of leadership when complacency hinders and stagnates Church.

https://www.franciscanmedia.org/saint-juan-diego/

Prayer: December 12th is the Feast of Our Lady of Guadalupe. Let song be a prayer….

https://www.youtube.com/watch?v=5oUlFt5VErg English

https://www.youtube.com/watch?v=WsT0CgsrIzo Spanish

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