Sixteenth Sunday in Ordinary Time Lectionary Reflection July 23, 2017

July 23, 2017:Sixteenth Sunday of Ordinary Time

Catholic Social Teaching: Care for Creation

Citation from the Gospel reading for the Sixteenth Sunday in Ordinary Time:
The Lord was able to invite others to be attentive to the beauty that there is in the world because he himself was in constant touch with nature, lending it an attention full of fondness and wonder. As he made his way throughout the land, he often stopped to contemplate the beauty sown by his Father, and invited his disciples to perceive a divine message in things: “Lift up your eyes, and see how the fields are already white for harvest” (Jn 4:35). “The kingdom of God is like a grain of mustard seed which a man took and sowed in his field; it is the smallest of all seeds, but once it has grown, it is the greatest of plants” (Mt 13:31-32). (97) Laudato Si

Readings
First Reading: Wisdom 12:13, 16-19
Psalm: 86:5-6, 9-10, 15-16
Second Reading: Romans 8:26-27
Gospel: Matthew 13:24-43

Catechism of the Catholic Church
The truth that God is at work in all the actions of his creatures is inseparable from faith in God the Creator. God is the first cause who operates in and through secondary causes: “For God is at work in you, both to will and to work for his good pleasure.” Far from diminishing the creature’s dignity, this truth enhances it. Drawn from nothingness by God’s power, wisdom and goodness, it can do nothing if it is cut off from its origin, for “without a Creator the creature vanishes.” Still less can a creature attain its ultimate end without the help of God’s grace. (308) From the Daily Roman Missal, Introduction to the, Sixteenth Sunday of Ordinary Time Cycle A

Compendium of the Social Doctrine of the Church:

Romans 8:26
With the unceasing amazement of those who have experienced the inexpressible love of God (cf. Rom 8:26), the New Testament grasps, in the light of the full revelation of Trinitarian love offered by the Passover of Jesus Christ, the ultimate meaning of the Incarnation of the Son and his mission among men and women. Saint Paul writes: “If God is for us, who is against us? He who did not spare his own Son but gave him up for us all, will he not also give us all things with him?” (Rom 8:31-32). Similar language is used also by Saint John: “In this is love, not that we loved God but that he loved us and sent his Son to be the expiation for our sins” (1 Jn 4:10). (30)

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
Following God’s ways we seek justice supported not by authority, power laden decrees, but kindness. A kindness cloaked with clemency. For justice inflicting wrath never produces an end result desirable by God. True justice permits repentance and forgives offenseable acts for a win/win conclusion allowing all to move forward from the balm of a healing environment of reconciliation. As God desires all to journey with Him, He imparts understanding leniency for all. A display of might to shatter disbelief into a collage of tiny mirrors radiating God’s love and encouraging reckless actions to cease. Will we error towards leniency or hunker down ready to pounce with the perceived strength of our authority to bring others into compliance with our mandates? Grounded in prayer will allow the Spirit to come to the assistance of our weakness if we harbor unbelief in the true power of leniency and kindness to harken the Kingdom of God, where we are good seeds sprouting among weeds. Rooted along with the weeds, we share the same soil, nutrients, rain and sunshine, so we must have an affinity for weeds among the grains of wheat. As they live in our neighborhood, blow in the same wind, will we be slow in anger to their frailties, as we look at our missteps too? Will we listen to their struggles to grow without cutting them short with condemnation for having a different DNA (Divine Not Acknowledged) perspective than ours (Divine Never Abandons)? To change a weed to a good seed, we must acknowledge the value of the weed, find it a purpose, so it no longer exists as a perceived nuisance, but a blessed part of creation. We must be leaven in the fields of life. Mix ourselves into the activities not retreat into a cave and peer out in horror, disbelief of what is happening, and in the process deny ourselves the light and nutrients of the field. For retrenchment means we have lost hope, we fear the weeds, viewing them not as companions in the field seeking common ground, and shared experiences. We hinder our God-given potential and cease to blossom into robust grains of wheat. Only with vitality from being fed by the field, we express the mandates of God’s kingdom with leniency, kindness and clemency for all.

Individual Reflection: Wisdom 12:13, 16-19
July 25th is the feast day of St James, the Apostle. Read the Letter of St James in the New Testament. What five practicalities do you garner from his writing to apply to your faith life? Share those with five people this week.

Family Reflection: Psalm 86:5-6, 9-10, 15-16
July 29th is the Memorial of St Martha. As friends of Jesus with her sister Mary and brother Lazarus, they provided hospitality. How can your family provide hospitality to people?

Prayer:
The first reading for the Feast of St James is 2nd Corinthians 4:7-15. Reflect on these words and make it a prayer for your faith journey.

Blogs to Visit:
http://marynow.wordpress.com/
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.
https://peaceonjustice.wordpress.com/
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.
https://cst74life.wordpress.com/
Catholic Social Teaching offers seven principles for upholding life in our thoughts, decisions and actions.
http://idocst.wordpress.com/
How we do Catholic Social Teaching.
https://csmresources.wordpress.com/
Creation sustainability ministry resources in the spirit of the St Francis Pledge.
https://smrep.wordpress.com/
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 July 17, 2017 The reflection maybe used in parish bulletins, newsletters or for faith sharing groups without copyright concern.

Fifteenth Sunday of Ordinary Time Lectionary Reflection July 16, 2017

July 16, 2017: Fifteenth Sunday in Ordinary Time

Catholic Social Teaching: Solidarity
English translation of Pope Francis’ Angelus address, July 13, 2014

Dear Brothers and Sisters,
This Sunday’s Gospel (Mt 13:1-23) shows us Jesus’ sermon on the shore of Lake Galilee and, because a large crowd around him, he gets on a boat, moving away a little from the shore and preaches from there. When he speaks to the people, Jesus uses many parables: a language comprehensible to everyone, with images drawn from nature and everyday life situations.

The first is an introduction to all the parables: that of the sower who casts his seed freely on all types of terrain. And the protagonist of this parable is really the seed, which produces fruit, more or less, depending on the land on which it falls. The first three terrains are unproductive: on the path, the seeds are eaten by birds; on the rocky ground, the buds dry quickly because they have no roots; among bushes, the seeds are choked by thorns. The fourth ground is good ground: only there, the seed takes root and bears fruit.
In this case, Jesus doesn’t limit himself to just presenting the parable; he also explains it to his disciples. The seed that fell on the path signifies those who hear the proclamation of the Kingdom of God but do not receive him, so the Evil One comes and takes it away. Evil, in fact, does not want the seed of the Gospel to sprout in the hearts of men. This is the first comparison. The second is the seed that fell on stoney ground: this represents the people who hear the word of God, and receive it immediately, but superficially, because they have no roots and are inconsistent; and when trials and tribulations arrive, these people lose heart immediately. The third case is that of the seed that fell among thorns. Jesus explains that it refers to those who hear the word but, because of worldly concerns and the seduction of wealth, remains stifled. Finally, the seed that fell on fertile soil represents those who hear the word, welcome it, safeguard it, and understand it – and it bears fruit. The perfect model of this good ground is the Virgin Mary.

This parable speaks to each of us today, as it spoke to the listeners of Jesus two thousand years ago. It reminds us that we are the land where the Lord tirelessly throws the seed of His Word and His love. What is our disposition when we receive it? How is our heart? What does the ground look like: a path, a stone, a thorn bush? It’s up to us to become good soil without thorns or stones, but tilled and cultivated with care, so that it can bring forth good fruit for us and for our brothers. At every Mass, the good seed of the Gospel is sown in us ever anew, by means of the table of the Word of God: a seed to be accepted, to safeguard, to live. Even in these summer months, during the holiday period, it is important to participate every Sunday at this table, to draw light and strength for our journey.

Readings

First Reading: Isaiah 55:10-11
Psalm: 65:10, 11, 12-13, 14
Second Reading: Romans 8:18-23
Gospel: Matthew 13:1-23

Catechism of the Catholic Church

Jesus asks for childlike abandonment to the providence of our heavenly Father who takes care of his children’s smallest needs: “Therefore do not be anxious, saying, “What shall we eat?” or “What shall we drink?”. . . Your heavenly Father knows that you need them all. But seek first his kingdom and his righteousness, and all these things shall be yours as well.” (305) From the Daily Roman Missal, Introduction to the, Fifteenth Sunday in Ordinary Time Cycle A

Compendium of the Social Doctrine of the Church:

Matthew 13:22

Jesus takes up the entire Old Testament tradition even with regard to economic goods, wealth and poverty, and he gives them great clarity and fullness (cf. Mt 6:24, 13:22; Lk 6:20-24, 12:15-21; Rom 14:6-8; 1 Tim 4:4). Through the gift of his Spirit and the conversion of hearts, he comes to establish the “Kingdom of God”, so that a new manner of social life is made possible, in justice, brotherhood, solidarity and sharing. The Kingdom inaugurated by Christ perfects the original goodness of the created order and of human activity, which were compromised by sin. Freed from evil and being placed once more in communion with God, man is able to continue the work of Jesus, with the help of his Spirit. In this, man is called to render justice to the poor, releasing the oppressed, consoling the afflicted, actively seeking a new social order in which adequate solutions to material poverty are offered and in which the forces thwarting the attempts of the weakest to free themselves from conditions of misery and slavery are more effectively controlled. When this happens, the Kingdom of God is already present on this earth, although it is not of the earth. It is in this Kingdom that the promises of the Prophets find final fulfillment. (325)

 

Romans 8:18-22

The universality of this hope also includes, besides the men and women of all peoples, heaven and earth: “Shower, O heavens, from above, and let the skies rain down righteousness; let the earth open, that salvation may sprout forth, and let it cause righteousness to spring up also; I the Lord have created it” (Is 45:8). According to the New Testament, all creation, together indeed with all humanity, awaits the Redeemer: subjected to futility, creation reaches out full of hope, with groans and birth pangs, longing to be freed from decay (cf. Rom 8:18-22). (123)

Romans 8:19-22 and Romans 8:20

With her social doctrine not only does the Church not stray from her mission but she is rigorously faithful to it. The redemption wrought by Christ and entrusted to the saving mission of the Church is certainly of the supernatural order. This dimension is not a delimitation of salvation but rather an integral expression of it. The supernatural is not to be understood as an entity or a place that begins where the natural ends, but as the raising of the natural to a higher plane. In this way nothing of the created or the human order is foreign to or excluded from the supernatural or theological order of faith and grace, rather it is found within it, taken on and elevated by it. “In Jesus Christ the visible world which God created for man (cf. Gen 1:26-30) — the world that, when sin entered, ‘was subjected to futility’ (Rom 8:20; cf. Rom 8:19-22) — recovers again its original link with the divine source of Wisdom and Love. Indeed, ‘God so loved the world that he gave his only Son’ (Jn 3:16). As this link was broken in the man Adam, so in the Man Christ it was reforged (cf. Rom 5:12-21)”. (64)

 

Human activity aimed at enhancing and transforming the universe can and must unleash the perfections which find their origin and model in the uncreated Word. In fact, the Pauline and Johannine writings bring to light the Trinitarian dimension of creation, in particular the link that exists between the Son—Word — the Logos — and creation (cf. Jn 1:3; 1 Cor 8:6; Col 1:15-17). Created in him and through him, redeemed by him, the universe is not a happenstance conglomeration but a “cosmos”.[574] It falls to man to discover the order within it and to heed this order, bringing it to fulfilment: “In Jesus Christ the visible world which God created for man — the world that, when sin entered, ‘was subjected to futility’ (Rom 8:20; cf. ibid. 8:19-22) — recovers again its original link with the divine source of Wisdom and Love”.[575] In this way — that is, bringing to light in ever greater measure “the unsearchable riches of Christ” (Eph 3:8), in creation, human work becomes a service raised to the grandeur of God. (262)

 

Romand 8:19-23

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)

 

Romans 8:23

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

We know the parable of the sower and the seed, most likely quite well. The metaphor portrays Christ the sower and various paths for the seeds, our faith maturing or fizzling, by the influence of external elements. While the types of ground are enumerated little dialogue delves into the potential dynamics of soil:
Influence of water, without hard and impermeable, but excess causes the soil to flow like a river.
Changing composition of soil with addition of compost and mulch.
Various color of soil from the base elements, dark soil from decomposing peat bogs, browns of sandstones.
Soil containing rocks in a farm field or shells near ancient seashores.
Organisms in soil, like earthworms providing aeration.

Collectively, as the Body of Christ, what can we do to make the soil more favorable to foster the growth of seeds with a vigorous root structure producing a healthy vine and branches? Does the lack of catechesis past the Sacraments of Initiation render soil more like asphalt as people have scant enrichment to continue their faith journey? Or does the endless opportunities of faith based videos without dialogue leave people with more questions than answers to define and strengthen their faith? Do we water the earth by the witness of faith in our lives, to soften the furrows making it easier for others to follow our example? How frequently do we take time to break clods by sharing an enriching book to crumble impediments to faith? Yes, Christ sows the seed, but as disciples we are called to participate in preparing the ground where the seed will fall. For our faith journey exists not in isolation, but a collective bond of solidarity. Then the Word of God will not return to our Father void. For we have done His will and His word achieved the end for which it was sent.

Individual Reflection: Psalm 65:10, 11, 12-13, 14
July 22nd is the Feast of St Mary Magdalene. In 2016, Pope Frances changed her day from a memorial to a feast to “…reflect more deeply on the dignity of women, the new evangelization and the greatness of the mystery of divine mercy.” http://www.catholicnews.com/services/englishnews/2016/pope-elevates-memorial-of-st-mary-magdalene-to-feast-day.cfm

“Christ cast seven devils out of St Mary; she ministered to him in Galilee, was one of the few who remained with Christ during his Agony on the Cross, and with two other women visited his tomb and found it empty. Our Lord first appeared to her after his Resurrection asking her to announce his Resurrection to the Apostles.” July 22nd Proper of Saints, Daily Roman Missal

How can we use the witness of Saint Mary Magdalene to enliven our Church and witness of faith?

Family Reflection: Matthew 13:1-23
As you prepare meals this week, reflect on the variety of seeds in fruits and vegetables and the types of soil and care they need to mature.

Prayer:

Lord Jesus Christ,
we remember with gratitude those people
who generously sowed the seeds of faith in our lives.

Pause for a time of reflection

Above all. we recognize how you have blessed our lives
with the gift of the Holy Spirit
so that our faith has miraculously and mysteriously grown.
We confess the times we fail to involve ourselves
in planting any seeds of faith in the lives of others;
the times when our personal agendas become more important than yours;
the times when we have denied others the opportunity to expand their faith
through our lack of interest or involvement;
the times when our lives become so entangled with the values of the world
that we forget what you have said and done and promised.
Lord Jesus Christ, we know that when we become disconnected from you,
our lives becomes parched and unfruitful and our faith becomes stunted and dry.
Bless and renew our lives, we pray,
so that we remain connected to you at all times and in all places,
strengthening our faith to expand and, growing strongly and vigorously,
to bear the fruit of your mercy, your love, your undying life.
Amen.

Written by Moira Laidlaw, and posted on Liturgies Online.
http://www.liturgiesonline.com.au/

Blogs to Visit:
http://marynow.wordpress.com/
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.
https://peaceonjustice.wordpress.com/
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.
https://cst74life.wordpress.com/
Catholic Social Teaching offers seven principles for upholding life in our thoughts, decisions and actions.
http://idocst.wordpress.com/
How we do Catholic Social Teaching.
https://csmresources.wordpress.com/
Creation sustainability ministry resources in the spirit of the St Francis Pledge.
https://smrep.wordpress.com/
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 July 7, 2017 The reflection maybe used in parish bulletins, newsletters or for faith sharing groups without copyright concern.

 

Fourteenth Sunday in Ordinary Time Lectionary Reflection July 9, 2017

July 9, 2017: Fourteenth Sunday in Ordinary Time

Catholic Social Teaching: Solidarity
If we are to share our lives with others and generously give of ourselves, we also have to realize that every person is worthy of our giving. Not for their physical appearance, their abilities, their language, their way of thinking, or for any satisfaction that we might receive, but rather because they are God’s handiwork, his creation. God created that person in his image, and he or she reflects something of God’s glory. Every human being is the object of God’s infinite tenderness, and he himself is present in their lives. Jesus offered his precious blood on the cross for that person. Appearances notwithstanding, every person is immensely holy and deserves our love. Consequently, if I can help at least one person to have a better life, that already justifies the offering of my life. It is a wonderful thing to be God’s faithful people. We achieve fulfilment when we break down walls and our heart is filled with faces and names! (274) The Joy of the Gospel, Pope Francis

Readings
First Reading: Zechariah 9:9-10
Psalm: 145:1-2, 8-9, 10-11, 13-14
Second Reading: Romans 8:9, 11-13
Gospel: Matthew 11:25-30

Catechism of the Catholic Church
“Nothing is more apt to confirm our faith and hope than holding it fixed in our minds that nothing is impossible with God. Once our reason has grasped the idea of God’s almighty power, it will easily and without any hesitation admit everything that [the Creed] will afterwards propose for us to believe – even if they be great and marvelous things, far above the ordinary laws of nature.” (274)
From the Daily Roman Missal, Introduction to the Fourteenth Sunday in Ordinary Time , Cycle A

Compendium of the Social Doctrine of the Church:

Zechariah
9:9-10
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).
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)

 

Zechariah 9:10

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)

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
Are we teachable or “know it alls”? The little ones captured by curiosity, awe, wonder or the wise and learned stuffed with data. Calculating formulas, testing hypotheses to the “nth” degree, stating theorems of life that preclude the working of the Spirit. The burden of continually finding and testing new hypotheses leaves one in a burdened, pressure filled environment. A heavy yoke resting on weak shoulders carries the weight of continual need for discovery. An easy yoke to carry is a light burden, learns from the Master and that revealed from the Father. The paradigm of life revealed, dismisses the stress of testing hypotheses, the pain of infinite calculations leading to unverifiable, inconclusive results creating the vicious cycle of more questions. The easy yoke is skillfully crafted and balanced not to jab and scratch nerves eliciting painful actions. Armed bows are the byproducts of the fight to justify unverifiable hypotheses rumbling like chariots, in defense of self over the scantily of humanity and creation. Bows piercing the tips of truth creating discord, heightening awareness but unable to shatter hope. For peace prevails when barbs launched from bows encounter the atmosphere of peace, grounding projectiles into useless armaments. They render into useless weapons for invading the vastness of every sea and to the ends of the earth. The lightness of peace rests not in frivolity but a deep mantle graced with praise, mercy and kindness. A high threshold to hostile anger for the primary moving of Divine Spirit hovers in peace, rests in justice beyond superficial utterances. A faithfulness to His works that lifts up those falling into the chasm created by violence, an abyss of an endless free fall away from God. The meekness of a colt, not a limo., carried the truth of true kingship, not needing stomping hoofs of horses destined for war or chariots poised for battle. Today, can we abandon lives seeped in hypotheses that we mount on modalities of war and desire to learn, not lament, to continually grasp the Divine, not garble over presentations of hypotheses with formulas appearing as learned understanding of intricacies beyond our capacity of living with Divine mystery.? Let us stop and recycle our yoke that causes our eyes to sag below the Divine horizon, to live with mystery and the gift of peace.

Individual Reflection: Zechariah 9:9-10
What arrows do we need to cease launching to lighten our yokes? Coordinate a discussion and prayer service addressing this topic. Place a yoke on the prayer table to symbolically grasp the feel for what the burden is of carrying a heavy yoke.

Family Reflection: Matthew 11:25-30
Have each family member teach the other family members one thing during the coming week.

Prayer: July 14th is the Feast Day of Saint Kateri Tekakwitha, the first Native American Saint. The following picture and prayer, in the tradition of Native American prayers to the six directions, is from the Tekakwitha Conference website:
http://tekconf.org/prayer-six-directions

Prayer in Six Directions

Call to Prayer: Sign of the Cross

Hymn of your choice (optional)

Scripture: Isaiah 30: 19-21 (or one of your choice)

(You are invited to face in each of the directions as you pray) optional

EAST
We greet you, Spirit of the East.
You come to us with the power of the rising sun.
You give the gift of new life to Saint Kateri Tekakwitha and to us.
Awaken in us with each day, new hopes, new dreams;
Fill our bodies with your breath;
Be our light as we walk on the path of Mother Earth..

SOUTH
We greet you, Spirit of the South.
You bring winds of summer and breathe on us
The warmth of the sun to soothe and heal our
body, mind and spirit.
As you, Spirit of the South, give all the Earth
your refreshing winds; enfold us like your
gentle breezes, as you did with Saint Kateri Tekakwitha,
So that we may daily grow closer to you.

WEST
We greet you, Spirit of the West.
You refresh us and bring laughter to our hearts.
As you brought joy to Saint Kateri Tekakwitha,
Guide our steps and keep us from evil.
It is by your power that the sun goes down,
Give us a great sky for setting.
Fill us with your peace that we may rest
until morning calls us forth again to give you praise and thanksgiving.

NORTH
We greet you Spirit of the North.
You are the cold wind that blows
across our land and brings the snows of winter.
It is your spirit who covers the earth for sleep.
Spirit of the North, teach us courage, patience and endurance as you did in the life of
Saint Kateri Tekakwitha.
In the solitude and darkness of winter like the sleeping earth, we wait within ourselves
in prayer and fasting for a new life in Christ.

EARTH
We greet you, Giver of all Life
We pray to you from the earth.
Help us to remember that we are small and need you.
Help us to be thankful as Saint Kateri Tekakwitha for the gift of the earth.
May we walk gently and softly on this land of the First Peoples.
Bless us with the eyes to love all that comes from Mother Earth.

HEAVENS
We greet you Spirit of the Heavens.
Lift us up to you.
May our hearts worship you and come to you in glory.
Help us through Saint Kateri Tekakwitha to remember that you are our Creator God.
Let all that is in the Earth lift our minds, our hearts, and our lives to you,
so that we may come to you always in truth with a good mind and clean heart.
Leader: God our Creator, we ask that we have the wisdom and patience to listen to one
another and to learn the many ways you call us to live life. Amen.

Blogs to Visit:
http://marynow.wordpress.com/
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.
https://peaceonjustice.wordpress.com/
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.
https://cst74life.wordpress.com/
Catholic Social Teaching offers seven principles for upholding life in our thoughts, decisions and actions.
http://idocst.wordpress.com/
How we do Catholic Social Teaching.
https://csmresources.wordpress.com/
Creation sustainability ministry resources in the spirit of the St Francis Pledge.
https://smrep.wordpress.com/
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 29, 2017 St. Kateri Pray for us! The reflection maybe used in parish bulletins, newsletters or for faith sharing groups without copyright concern.

 

Thirteenth Sunday in Ordinary Time Lectionary Reflection July 2, 2017

July 2, 2017: Thirteenth Sunday in Ordinary Time

Catholic Social Teaching: Solidarity
Ponder prophets of today. How can you share in their mission?

Readings
First Reading: 2nd Kings 4:8-11, 14-16a
Psalm: 89:2-3, 16-17, 18-19
Second Reading: Romans 6:3-4, 8-11
Gospel: Matthew 10:37-42

Catechism of the Catholic Church

The way of perfection passes by way of the Cross. There is no holiness without renunciation and spiritual battle. Spiritual progress entails the ascesis and mortification that gradually lead to living in the peace and joy of the Beatitudes:

He who climbs never stops going from beginning to beginning, through beginnings that have no end. He never stops desiring what he already knows. (2015) From the Daily Roman Missal, Introduction to the Thirteenth Sunday in Ordinary Time, Cycle A

Compendium of the Social Doctrine of the Church:

Psalm 89:2-38

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).
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)

Matthew 10:40-42

The new relationships of interdependence between individuals and peoples, which are de facto forms of solidarity, have to be transformed into relationships tending towards genuine ethical-social solidarity. This is a moral requirement inherent within all human relationships. Solidarity is seen therefore under two complementary aspects: that of a social principle and that of a moral virtue.
Solidarity must be seen above all in its value as a moral virtue that determines the order of institutions. On the basis of this principle the “structures of sin”that dominate relationships between individuals and peoples must be overcome. They must be purified and transformed into structures of solidarity through the creation or appropriate modification of laws, market regulations, and juridical systems.
Solidarity is also an authentic moral virtue, not a “feeling of vague compassion or shallow distress at the misfortunes of so many people, both near and far. On the contrary, it is a firm and persevering determination to commit oneself to the common good. That is to say to the good of all and of each individual, because we are all really responsible for all”. Solidarity rises to the rank of fundamental social virtue since it places itself in the sphere of justice. It is a virtue directed par excellence to the common good, and is found in “a commitment to the good of one’s neighbour with the readiness, in the Gospel sense, to ‘lose oneself’ for the sake of the other instead of exploiting him, and to ‘serve him’ instead of oppressing him for one’s own advantage (cf. Mt 10:40-42, 20:25; Mk 10:42-45; Lk 22:25-27)”. (193)

Romans 6:4

Personal and social life, as well as human action in the world, is always threatened by sin. Jesus Christ, however, “by suffering for us … not only gave us an example so that we might follow in His footsteps, but He also opened up a way. If we follow this path, life and death are made holy and acquire a new meaning”. Christ’s disciple adheres, in faith and through the sacraments, to Jesus’ Paschal Mystery, so that his old self, with its evil inclinations, is crucified with Christ. As a new creation he is then enabled by grace to “walk in newness of life” (Rom 6:4). This “holds true not for Christians alone but also for all people of good will in whose hearts grace is active invisibly. For since Christ died for all, and since all men are in fact called to one and the same destiny, which is divine, we must hold that the Holy Spirit offers to all the possibility of being made partners, in a way known to God, in the Paschal Mystery”. (41)

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
When we think of ourselves as dead to sin, does our reasoning take us beyond a resolve to mend our ways? A transformation to act and speak aligned with Gospel mores, with attentiveness to sins of omission. And dead to sin means shedding burdensome cloaks of unworthiness, letting go of past facades we hid behind to shield our reality from the world and looking at life anew with opportunities for service to displace selfish ruses. For to remain slotted in the past, even though we have changed our ways, lets sin still tether our freedom of moving from death fully into life.

Baptism offers the initial plunge into the newness of life, while the cross continually challenges us to navigate spiritual minefields with GPS ( God’s Providential Steadfastness) guidance. Knowing God’s love for us allows us to understand that while we care for family, friends and those in need, our ultimate love must be for God, as everything else flows from His merciful gaze on our lives. Grasping that understanding, we acknowledge God is the source of our being, Our Creator. That gift, that love, we share with those around us. In the process, what we felt was important, critical to our existence and status fizzles into non-existence, like the effervescent fizz of a soda vanishing in the release of popping bubbles. In shedding, parting from what we thought we must possess, we find our strength rooted not in our own crafted identity, but drawn from God. A place in the garden of life where we exist not as a solitary plant, but a branch drawing on the Divine tap root and supporting strength of other branches.

Prophets, people of immense faith, modeled this way of life. Side stepping from the conventional path, validating service over status. Elisha’s demeanor, as a holy man of God, was evident to the woman of Shunem. She shattered the glass ceiling of spiritual edicts, not only talking to a man, but offered him the invitation to dine with her. The women and her husband provided a room and amenities for Elisha when he traveled to the region. Do we offer hospitality to the prophets, the voices of hope, throughout all generations continuing to our day or are the voices of prophets silenced, with the complicit silence of people with superficial faithful intent? We might not seem like we contribute must to sustain the prophets’ missions, but collective affirmations allow them to offer hope and praise from being called out of darkness into God’s wonderful light. Jesus’ invitation of giving of a cup of cold water might appear trivial, but ponder its significance for the recipient in a parched land eras before ice or refrigerators with cold water dispensers on the door. Today, how can we replicate such similar acts of hospitality and generosity where belief is sealed with the promise of eternal rewards?

Individual Reflection: 2nd Kings 4:8-11, 14-16a
As you practice hospitality this summer, with picnics and outdoor dining, try to use reusable utensils, cups and dinnerware when possible, instead of plastic and styrofoam options.

Family Reflection: Psalm 117: 1bc, 2 and Mark 16:15 (Responsorial Psalm for Feast of Saint Thomas )
July 3rd is the Feast of Saint Thomas. Despite his initial doubt of the Resurrection, he eventually traveled almost half way round the globe to share the Gospel.
Discuss what doubts of faith each family member needs to shed to strengthen their faith.

Prayer: The Entrance Antiphon for the Thirteenth Week in Ordinary Time is Psalm 47: 2: “All Peoples clap your hands. Cry to God with shouts of joy”
Joyfully sing one of your favorite songs as a prayer of thanksgiving.

Blogs to Visit:
http://marynow.wordpress.com/
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.
https://peaceonjustice.wordpress.com/
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.
https://cst74life.wordpress.com/
Catholic Social Teaching offers seven principles for upholding life in our thoughts, decisions and actions.
http://idocst.wordpress.com/
How we do Catholic Social Teaching.
https://csmresources.wordpress.com/
Creation sustainability ministry resources in the spirit of the St Francis Pledge.
https://smrep.wordpress.com/
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 25, 2017 The reflection maybe used in parish bulletins, newsletters or for faith sharing groups without copyright concern.

Twelfth Sunday of Ordinary Time Lectionary Reflection June 25, 2017

June 25, 2017: Twelfth Sunday of Ordinary Time

Catholic Social Teaching: Call to Family, Community and Participation
Christian hope lends great energy to commitment in the social field, because it generates confidence in the possibility of building a better world, even if there will never exist “a paradise of earth” Christians, particularly the laity, are urged to act in such a way that “the power of the Gospel might shine forth in their daily social and family life. They conduct themselves as children of the promise and thus strong in faith and hope they make the most of the present (cf. Eph 5:16; Col 4:5), and with patience await the glory that is to come (cf. Rom 8:25). Let them not, then, hide this hope in the depths of their hearts, but let them express it by a continual conversion and by wrestling ‘against the world-rulers of this darkness, against the spiritual forces of wickedness’ (Eph 6:12)”. The religious motivation behind such a commitment may not be shared by all, but the moral convictions that arise from it represent a point of encounter between Christians and all people of good will. (579) Compendium of the Social Doctrine of the Church

Readings
First Reading: Jeremiah 20:10-13
Psalm: 69:8-10, 14.17, 33-35
Second Reading: Romans 5:12-15
Gospel: Matthew 10:26-33

Catechism of the Catholic Church
It is then we must turn to the witnesses of faith: to Abraham, who “in hope. . . believed against hope”; to the Virgin Mary, who, in “her pilgrimage of faith”, walked into the “night of faith” in sharing the darkness of her son’s suffering and death; and to so many others: “Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight, and sin which clings so closely, and let us run with perseverance the race that is set before us, looking to Jesus the pioneer and perfecter of our faith.” (165)
From the Daily Roman Missal, Introduction to the,Twelfth Sunday of Ordinary Time Cycle A

Compendium of the Social Doctrine of the Church:
Romans chapters 15-17
The salvation offered by God to his children requires their free response and acceptance. It is in this that faith consists, and it is through this that “man freely commits his entire self to God” responding to God’s prior and superabundant love (cf. 1 Jn 4:10) with concrete love for his brothers and sisters, and with steadfast hope because “he who promised is faithful” (Heb 10:23). In fact, the divine plan of salvation does not consign human creatures to a state of mere passivity or of lesser status in relation to their Creator, because their relationship to God, whom Jesus Christ reveals to us and in whom he freely makes us sharers by the working of the Holy Spirit, is that of a child to its parent: the very relationship that Jesus lives with the Father (cf. Jn 15-17; Gal 4:6-7). (39)

Romans 15:12

The immediate purpose of the Church’s social doctrine is to propose the principles and values that can sustain a society worthy of the human person. Among these principles, solidarity includes all the others in a certain way. It represents “one of the fundamental principles of the Christian view of social and political organization”.
Light is shed on this principle by the primacy of love, “the distinguishing mark of Christ’s disciples (cf. Jn 13:35)” Jesus teaches us that “the fundamental law of human perfection, and consequently of the transformation of the world, is the new commandment of love” (cf. Mt 22:40, Jn 15:12; Col 3:14; Jas 2:8). Personal behaviour is fully human when it is born of love, manifests love and is ordered to love. This truth also applies in the social sphere; Christians must be deeply convinced witnesses of this, and they are to show by their lives how love is the only force (cf. 1 Cor 12:31-14:1) that can lead to personal and social perfection, allowing society to make progress towards the good. (580)

Romans 15:14-15
This document is an act of service on the part of the Church to the women and men of our time, to whom she offers the legacy of her social doctrine, according to that style of dialogue by which God himself, in his only-begotten Son made man, “addresses men as his friends (cf. Ex 33:11; Jn 15:14-15) and moves among them (cf. Bar 3:38)”. Drawing inspiration from the Pastoral Constitution Gaudium et Spes, this document too places “man considered whole and entire, with body and soul, heart and conscience, mind and will” as the key to its whole exposition. In this perspective, the Church is “inspired by no earthly ambition and seeks but one solitary goal: to carry forward the work of Christ himself under the lead of the befriending Spirit. For Christ entered this world to bear witness to the truth, to save and not to sit in judgment, to serve and not to be served”. (13)

Romans 15:15
The love that inspires Jesus’ ministry among men is the love that he has experienced in his intimate union with the Father. The New Testament allows us to enter deeply into the experience, that Jesus himself lives and communicates, the love of God his Father — “Abba” — and, therefore, it permits us to enter into the very heart of divine life. Jesus announces the liberating mercy of God to those whom he meets on his way, beginning with the poor, the marginalized, the sinners. He invites all to follow him because he is the first to obey God’s plan of love, and he does so in a most singular way, as God’s envoy in the world.
Jesus’ self-awareness of being the Son is an expression of this primordial experience. The Son has been given everything, and freely so, by the Father: “All that the Father has is mine” (Jn 16:15). His in turn is the mission of making all men sharers in this gift and in this filial relationship: “No longer do I call you servants, for the servant does not know what his master is doing; but I have called you friends, for all that I have heard from my Father I have made known to you” (Jn 15:15).
For Jesus, recognizing the Father’s love means modeling his actions on God’s gratuitousness and mercy; it is these that generate new life. It means becoming — by his very existence — the example and pattern of this for his disciples. Jesus’ followers are called to live like him and, after his Passover of death and resurrection, to live also in him and by him, thanks to the superabundant gift of the Holy Spirit, the Consoler, who internalizes Christ’s own style of life in human hearts. (29)

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

How do prophets garner courage to say what they say and act as they do? Ways of living, lives led incomprehensible by the masses are the status quo for prophets. They find unconscionable injustice. Trivializing demeaning statutes, verbalized slogans poking ridicule, stomping out voices of needed change inspire the hearts of prophets. They take to heart the words of Jesus to fear no one and believe in HIs proclamation that anything concealed will eventually end up revealed and needs to be proclaimed . Once shouted upon housetops throughout a city, but today electronically shouted on multiple channels of communication. Prophets touch social, economic, political, cultural and spiritual nerves. And as believers, by our baptism, we are anointed as prophets of our faith. Given with Jesus’ guarantee that if we acknowledge Him before others, He will acknowledge us before His Heavenly Father, our Heavenly Father. A multitude of ways to witness to our faith, trusting in prayer, touching humanity in service and telling our story. For in faith we entrust our lives to God, so we must not falter from living like we believe with a prophetic voice. Otherwise, faith lingers as a superficial mindset not piercing the reality of life. Abuse of power, stagnate structures, silencing voices in the realm of faith disturbed prophets of faith through the millenniums and continues to people populating the pews today. Some may throw up their hands in despair and walk away, but knowing God’s great love allows prophets to courageously stay in the milieu. Sometimes on the fringes of conventional circles to peruse the landscape while other times in the midst organizing voices and hands to dismantle systemic obstacles fracturing the human family, like a wedge splitting apart bonds of Divine unity. Outcast and strangers precipitated in the process offers causes to ostracize, people to slam by voices seeking power instead of living prophetically. But whoever moves in the Lord experiences mercy, kindness and sees the Spirit of truth testify, as they have prophetically testified.

Individual Reflection: Jeremiah 20:10-13
Pope Francis has declared November 19th, Thirty-third Sunday in Ordinary Time the World Day for the Poor. How might you encourage your parish community to celebrate this day?
https://press.vatican.va/content/salastampa/en/bollettino/pubblico/2017/06/13/170613d.html

Family Reflection: Romans 5:12-15
June 29th is the Solemnity of Saints Peter and Paul. Talk about the prophetic realms of their lives and how they model faith for us today.

Prayer:
Pray the Luminous Mysteries of the Rosary provided by the USCCB: http://www.usccb.org/prayer-and-worship/prayers-and-devotions/rosaries/scriptural-rosary-for-justice-and-peace-homepage.cfm.
“We pray the Luminous Mysteries to help us follow more closely the example set by Jesus in His ministry to the poor and the vulnerable.”
How does this meditation guide you to leading a more prophetic faith journey?

Blogs to Visit:
http://marynow.wordpress.com/
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.
https://peaceonjustice.wordpress.com/
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.
https://cst74life.wordpress.com/
Catholic Social Teaching offers seven principles for upholding life in our thoughts, decisions and actions.
http://idocst.wordpress.com/
How we do Catholic Social Teaching.
https://csmresources.wordpress.com/
Creation sustainability ministry resources in the spirit of the St Francis Pledge.
https://smrep.wordpress.com/
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 19, 2017 The reflection maybe used in parish bulletins, newsletters or for faith sharing groups without copyright concern.

The Most Holy Body and Blood of Christ: Corpus Christi Lectionary Reflection June 18, 2017

June 18, 2017: The Most Holy Body and Blood of Christ: Corpus Christi

Catholic Social Teaching: Option for the Poor and Vulnerable

The Eucharist commits us to the poor. To receive in truth the Body and Blood of Christ given up for us, we must recognize Christ in the poorest, his brethren:

You have tasted the Blood of the Lord, yet you do not recognize your brother,. . . . You dishonor this table when you do not judge worthy of sharing your food someone judged worthy to take part in this meal. . . . God freed you from all your sins and invited you here, but you have not become more merciful. (1397) Catechism of the Catholic Church

Readings
First Reading: Deuteronomy 8:2-3, 14b-16a
Psalm: 147:12-13, 14-15, 19-20
Second Reading: 1st Corinthians 10:16-17
Gospel: John 6:51-58

Catechism of the Catholic Church

The mode of Christ’s presence under the Eucharistic species is unique. It raises the Eucharist above all the sacraments as “the perfection of the spiritual life and the end to which all the sacraments tend.”201 In the most blessed sacrament of the Eucharist “the body and blood, together with the soul and divinity, of our Lord Jesus Christ and, therefore, the whole Christ is truly, really, and substantially contained.” “This presence is called ‘real’ – by which is not intended to exclude the other types of presence as if they could not be ‘real’ too, but because it is presence in the fullest sense: that is to say, it is a substantial presence by which Christ, God and man, makes himself wholly and entirely present.” (1374)

It is by the conversion of the bread and wine into Christ’s body and blood that Christ becomes present in this sacrament. The Church Fathers strongly affirmed the faith of the Church in the efficacy of the Word of Christ and of the action of the Holy Spirit to bring about this conversion.

Thus St. John Chrysostom declares:

It is not man that causes the things offered to become the Body and Blood of Christ, but he who was crucified for us, Christ himself. The priest, in the role of Christ, pronounces these words, but their power and grace are God’s. This is my body, he says. This word transforms the things offered.

And St. Ambrose says about this conversion:

Be convinced that this is not what nature has formed, but what the blessing has consecrated. The power of the blessing prevails over that of nature, because by the blessing nature itself is changed. . . . Could not Christ’s word, which can make from nothing what did not exist, change existing things into what they were not before? It is no less a feat to give things their original nature than to change their nature. (1375)

From the Daily Roman Missal, Introduction to the Most Holy Body and Blood of Christ, Cycle A

Compendium of the Social Doctrine of the Church:

Psalm 147
The Old Testament presents God as the omnipotent Creator (cf. Gen 2:2; Job 38-41; Ps 104; Ps 147) who fashions man in his image and invites him to work the soil (cf. Gen 2:5-6), and cultivate and care for the garden of Eden in which he has placed him (cf. Gen 2:15). To the first human couple God entrusts the task of subduing the earth and exercising dominion over every living creature (cf. Gen 1:28). The dominion exercised by man over other living creatures, however, is not to be despotic or reckless; on the contrary he is to “cultivate and care for” (Gen 2:15) the goods created by God. These goods were not created by man, but have been received by him as a precious gift that the Creator has placed under his responsibility. Cultivating the earth means not abandoning it to itself; exercising dominion over it means taking care of it, as a wise king cares for his people and a shepherd his sheep.
In the Creator’s plan, created realities, which are good in themselves, exist for man’s use. The wonder of the mystery of man’s grandeur makes the psalmist exclaim: “What is man that you are mindful of him, and the son of man that you care for him? Yet you have made him little less than god, and crown him with glory and honour. You have given him dominion over the works of your hands; you have put all things under his feet” (Ps 8:5-7). (255)

Psalm 147:14
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
Jesus says the bread He gives us is His flesh for the life of the world. As we journey along each communion line, at each Mass we attend, are we in rob mode or treasure the gift that transforms us to be life in the world? As Jesus is wholly present, body, blood, soul and divinity, are we wholly present in the moment to the reality of the gift, the grace of what we believe and celebrate? A gift that defies hoarding and perpetuates regifting. Do we waste the Eucharist, with nonchalantness, an attitude of repetitive obligation, a smugness of holy elitism or do we humbly appreciate with the only sincere reply possible in affirmation of belief. An Amen joyfully claimed and the spiritual desire for the Holy Spirit’s directive to be life in the world. As Jesus gives us the finest wheat, does our Amen affirm we will give our finest talents, treasures, desires, hopes, energy and passion living as a visible sign of the Body of Christ in the world? If we say Amen to the Body and Blood of Christ, do we say Amen unequivocally to the whole Gospel Jesus proclaimed as a mirror for our lives? Not ignoring challenges found in the Beatitudes. Not only espousing principles without serving the needs defined as a litmus test for salvation found in Matthew 25. Not chastising the perceived wayward souls, but joining them at the well to communally share living water. Not fleeing from the foot of the cross, but holding steadfast witnesses to perseverance. Venturing to tombs attempting to silence voices of the just and going forth to proclaim life anew. Jesus gives us the finest wheat, robust kernels of truth milled to perfection, shaped and formed to shape and form us as disciples of Eucharistic love, Eucharistic hope, Eucharistic peace. As the Eucharist gives us life, we become life in the world beyond dogma. A synergy of unity not constrained in a sanctuary, not constrained by clericalism, not thwarted by patriarchal regiments, but with the freedom given from the altar, we go forth to live the freedom present in our souls, from the Body and Blood of Christ. The source and summit of our faith defines our faith, sends us forth in faith when our eyes of faith lead us to say Amen.

Individual Reflection: John 6:51-58
During your vacation take time each day to attend Mass. Out of your normal routine, ponder the gift of Eucharist.

Family Reflection:Psalm 147:12-13, 14-15, 19-20
June 18th marks the second anniversary of Laudato Si. Prayerfully reflect on its message:
http://mercyworld.org/news_centre/view_article.cfm?id=1746
Educate and act on its message:
http://www.catholicclimatecovenant.org/resources/laudato-si

Prayer: Let your Amen at communion resonate in the movements of your life

The unity of the Mystical Body: the Eucharist makes the Church. Those who receive the Eucharist are united more closely to Christ. Through it Christ unites them to all the faithful in one body – the Church. Communion renews, strengthens, and deepens this incorporation into the Church, already achieved by Baptism. In Baptism we have been called to form but one body. The Eucharist fulfills this call: “The cup of blessing which we bless, is it not a participation in the blood of Christ? The bread which we break, is it not a participation in the body of Christ? Because there is one bread, we who are many are one body, for we all partake of the one bread:”

If you are the body and members of Christ, then it is your sacrament that is placed on the table of the Lord; it is your sacrament that you receive. To that which you are you respond “Amen” (“yes, it is true!”) and by responding to it you assent to it. For you hear the words, “the Body of Christ” and respond “Amen.” Be then a member of the Body of Christ that your Amen may be true. (1396) Catechism of the Catholic Church. From St Augustine, Sermo 272

Blogs to Visit:
http://marynow.wordpress.com/
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.
https://peaceonjustice.wordpress.com/
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.
https://cst74life.wordpress.com/
Catholic Social Teaching offers seven principles for upholding life in our thoughts, decisions and actions.
http://idocst.wordpress.com/
How we do Catholic Social Teaching.
https://csmresources.wordpress.com/
Creation sustainability ministry resources in the spirit of the St Francis Pledge.
https://smrep.wordpress.com/
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 8, 2017 The reflection maybe used in parish bulletins, newsletters or for faith sharing groups without copyright concern.

The Most Holy Trinity Lectionary Reflection June 11, 2017

June 11, 2017: The Most Holy Trinity

Catholic Social Teaching: Dignity of Work and Rights of Workers

The presence of the laity in social life is characterized by service, the sign and expression of love, which is seen in the areas of the family, culture, work, economics and politics according to specific aspects. Complying with the different demands of their particular area of work, lay men and women express the truth of their faith and, at the same time, the truth of the Church’s social doctrine, which fully becomes a reality when it is lived concretely in order to resolve social problems. In fact, the credibility of this social doctrine comes more immediately from the witness of action than from its internal consistency or logic.

Having entered into The Third Millennium of the Christian era, the lay faithful will open themselves, through their witness, to all people with whom they will take on the burden of the most pressing calls of our time. “Drawn from the treasures of the teaching of the Church, the proposals of this Council are intended for all men, whether they believe in God or whether they do not explicitly acknowledge him; they are intended to help them to a keener awareness of their own destiny, to make the work conform better to the surpassing dignity of man, to strive for a more deeply rooted sense of universal brotherhood and to meet the pressing appeals of our times with a generous and common effort of love”. (551) Compendium of the Social Doctrine of the Church

Readings
First Reading: Exodus 34:4b-6, 8-9
Psalm: Daniel 3: 52, 53, 54, 55
Second Reading: 2 Corinthians 13:11-13
Gospel: John 3:16-18

Catechism of the Catholic Church

The Trinity is a mystery of faith in the strict sense, one of the “mysteries that are hidden in God, which can never be known unless they are revealed by God”. To be sure, God has left traces of his Trinitarian being in his work of creation and in his Revelation throughout the Old Testament. But his inmost Being as Holy Trinity is a mystery that is inaccessible to reason alone or even to Israel’s faith before the Incarnation of God’s Son and the sending of the Holy Spirit. (237) From the Daily Roman Missal, Introduction to the, Most Holy Trinity Cycle A

Compendium of the Social Doctrine of the Church:

John 3:16

To the people of our time, her travelling companions, the Church also offers her social doctrine. In fact, when the Church “fulfils her mission of proclaiming the Gospel, she bears witness to man, in the name of Christ, to his dignity and his vocation to the communion of persons. She teaches him the demands of justice and peace in conformity with divine wisdom”. This doctrine has its own profound unity, which flows from Faith in a whole and complete salvation, from Hope in a fullness of justice, and from Love which makes all mankind truly brothers and sisters in Christ: it is the expression of God’s love for the world, which he so loved “that he gave his only Son” (Jn 3:16). The new law of love embraces the entire human family and knows no limits, since the proclamation of the salvation wrought by Christ extends “to the ends of the earth” (Acts 1:8). (3)

With her social doctrine not only does the Church not stray from her mission but she is rigorously faithful to it. The redemption wrought by Christ and entrusted to the saving mission of the Church is certainly of the supernatural order. This dimension is not a delimitation of salvation but rather an integral expression of it[82]. The supernatural is not to be understood as an entity or a place that begins where the natural ends, but as the raising of the natural to a higher plane. In this way nothing of the created or the human order is foreign to or excluded from the supernatural or theological order of faith and grace, rather it is found within it, taken on and elevated by it. “In Jesus Christ the visible world which God created for man (cf. Gen 1:26-30) — the world that, when sin entered, ‘was subjected to futility’ (Rom 8:20; cf. Rom 8:19-22) — recovers again its original link with the divine source of Wisdom and Love. Indeed, ‘God so loved the world that he gave his only Son’ (Jn 3:16). As this link was broken in the man Adam, so in the Man Christ it was reforged (cf. Rom 5:12-21)”. (64)

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 Trinity magnifies love, given as a gift. To perceive the Father, Son and Holy Spirit as authoritarian importers of condemnation are figments of our imagination wedging us farther apart from the Divine mystery that anchors faith. The Trinity is not just for the most holy, most righteous, most devout, but everyone with faith. A faith Jesus said did not need to be gigantic, humongous, but the size of a mustard seed. One of the smallest seeds as a metaphor for faith nurtured by the love of the Trinity grows into a large plant metaphorically blossoming into vibrant flowers and offers shelter to the workings of creation. The gift of the Trinity allows us to be gifts to others. To disavow the Trinity one condemns oneself thru the separation from the infinite love, unable to live in peace. The void from a freefall into a spiritual blackhole. An infinite abyss of searching, loathing our contentment thru modalities further deepening the angle of ascent into ambiguity. For the Trinity nudges us to mend our ways to see with eyes of faith, live with hearts of justice and hands of compassion. A process of not living with fingers pointed in judgement, but hands applauding and voices encouraging the embrace of Trinitarian precepts establishing a road of personal and universal peace. A process of not coalescing to submission of dominate paradigms of earthly decrees, but the collegiality of collaboration. A time to listen, discuss, ask questions and discern, so agreement with one another is not forced intimidation, but a mutually attained understanding of unraveling just a smidgen of the mystery. A process where acceptance turns to belief, so acceptance of another solidifies into agreement. The Trinity comes to us rich in kindness and fidelity and slow to anger about our expression of unbelief. Will we give the Trinity permission to come into our company and exhibit the freedom to take us into the mystery or does our timidness leave us harnessed to our stiff ways?

Individual Reflection: 2nd Corinthians 13:11-13
May we be encourage the Trinity’s fragrance of non-violence in the world: The Catholic Non-Violence Initiative launched with a Vatican Conference in April 2016: https://nonviolencejustpeace.net

The conference’s final statement calls on the Church to:
• Continue developing Catholic social teaching on nonviolence. In particular, we call on Pope Francis to share with the world an encyclical on nonviolence and Just Peace;
• Integrate Gospel nonviolence explicitly into the life, including the sacramental life, and work of the Church through dioceses, parishes, agencies, schools, universities, seminaries, religious orders, voluntary associations, and others;
• Promote nonviolent practices and strategies (e.g., nonviolent resistance, restorative justice, trauma healing, unarmed civilian protection, conflict transformation and peacebuilding strategies);
• Initiate a global conversation on nonviolence within the Church, with people of other faiths, and with the larger world to respond to the monumental crises of our time with the vision and strategies of nonviolence and Just Peace;
• No longer use or teach “just war theory”; continue advocating for the abolition of war and nuclear weapons;
• Lift up the prophetic voice of the church to challenge unjust world powers and to support and defend those nonviolent activists whose work for peace and justice put their lives at risk.
See the full statement here: An appeal to the Catholic Church to re-commit to the centrality of Gospel nonviolence.
In this time of great violence and injustice, we invite people everywhere to join this powerful initiative by:
• Learning more about the Nonviolence and Just Peace conference
• Studying, endorsing and spreading the appeal
• Reading the background papers
• Studying and practicing Gospel nonviolence
• Getting involved in spreading, integrating and activating Gospel nonviolence in the Church and in your context
• Staying in touch
Conference sponsors included the Pontifical Council for Justice and Peace and Pax Christi International

Family Reflection: 2nd Corinthians 13:11-13
June is a time of graduations, weddings and Father’ Day. Celebrations usually including the giving of gifts. Instead of buying a material gift, give the recipient a gift card from Kiva, so they can make a micro finance loan to assist someone in the global human family. https://www.kiva.org

Prayer: Glory Be
Glory to the Father, and to the Son, and to the Holy Spirit,
As it was in the beginning, is now, and ever shall be world without end. Amen.

Blogs to Visit:
http://marynow.wordpress.com/
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.
https://peaceonjustice.wordpress.com/
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.
https://cst74life.wordpress.com/
Catholic Social Teaching offers seven principles for upholding life in our thoughts, decisions and actions.
http://idocst.wordpress.com/
How we do Catholic Social Teaching.
https://csmresources.wordpress.com/
Creation sustainability ministry resources in the spirit of the St Francis Pledge.
https://smrep.wordpress.com/
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 May 26, 2017 The reflection maybe used in parish bulletins, newsletters or for faith sharing groups without copyright concern.