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.

https://smrep.wordpress.com/

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

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

Involvement Opportunities

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

By Barb Born June 17, 2019 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

Posted on June 8, 2017 by Barb Born

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:

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

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.

Epiphany of the Lord Lectionary Reflection January 8, 2017

Posted on December 26, 2016 by Barb Born

January 8, 2017: The Epiphany of the Lord

Catholic Social Teaching: Option for the Poor and Vulnerable
The Church’s love for the poor is inspired by the Gospel of the Beatitudes, by the poverty of Jesus and by his attention to the poor. This love concerns material poverty and also the numerous forms of cultural and religious poverty[389]. The Church, “since her origin and in spite of the failing of many of her members, has not ceased to work for their relief, defence and liberation through numerous works of charity which remain indispensable always and everywhere”. Prompted by the Gospel injunction, “You have received without paying, give without pay” (Mt 10:8), the Church teaches that one should assist one’s fellow man in his various needs and fills the human community with countless works of corporal and spiritual mercy. “Among all these, giving alms to the poor is one of the chief witnesses to fraternal charity: it is also a work of justice pleasing to God” even if the practice of charity is not limited to alms-giving but implies addressing the social and political dimensions of the problem of poverty. In her teaching the Church constantly returns to this relationship between charity and justice: “When we attend to the needs of those in want, we give them what is theirs, not ours. More than performing works of mercy, we are paying a debt of justice” The Council Fathers strongly recommended that this duty be fulfilled correctly, remembering that “what is already due in justice is not to be offered as a gift of charity”. Love for the poor is certainly “incompatible with immoderate love of riches or their selfish use” (cf. Jas 5:1-6). (184)

Readings
First Reading: Isaiah 60:1-6
Psalm: 72:1-2, 7-8, 10-11, 12-13
Second Reading: Ephesians 3:2-3a, 5-6
Gospel: Matthew 2:1-12

Catechism of the Catholic Church
The Epiphany is the manifestation of Jesus as Messiah of Israel, Son of God and Saviour of the world. the great feast of Epiphany celebrates the adoration of Jesus by the wise men (magi) from the East, together with his baptism in the Jordan and the wedding feast at Cana in Galilee.212 In the magi, representatives of the neighbouring pagan religions, the Gospel sees the first-fruits of the nations, who welcome the good news of salvation through the Incarnation. the magi’s coming to Jerusalem in order to pay homage to the king of the Jews shows that they seek in Israel, in the messianic light of the star of David, the one who will be king of the nations. Their coming means that pagans can discover Jesus and worship him as Son of God and Saviour of the world only by turning towards the Jews and receiving from them the messianic promise as contained in the Old Testament. The Epiphany shows that “the full number of the nations” now takes its “place in the family of the patriarchs”, and acquires Israelitica dignitas (is made “worthy of the heritage of Israel”). (528)
From the Daily Roman Missal, Introduction to tThe Epiphany of the Lord, Cycle A, B and C

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)

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)

Psalm 72: 3 and 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
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)

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 we morph the story to jazz up the details? Creches in our parishes have the astrologers, possibly Persian priests, become kings arriving at the manger, but scripture says they entered a house. Three gifts brought to the manger, no mention of the number of magi, but we sing, We Three Kings. Letting imagination take hold of the story, do we fizz the punch line of a story clothed in humility? The new born king coming for all people, Jews and Gentiles as co-heirs, co-partners in the promise of Christ Jesus. Rising star illuminating star of God’s humble purpose. Davidic lineage in Bethlehem, not a messianic king striding into Jerusalem with army in tow. Troubling thoughts to the local representative of the Roman Emperor, King Herod. The smugness of all Jerusalem quaked along with their earthly king. Thirty plus years of oppression , dominance and fiscal plundering might unravel, status dethroned, a challenge to power unexpectedly rising. Guided by words of the prophet Micah, reality set in, strategy formulated and the magi set out. A physical sign, the start, affirmed the prophet’s words leading them to Jesus with his mother, Mary. Unlike the king and all Jerusalem, fretting over a challenge to their power, the magi payed Jesus homage and offered gifts representing his kingship, divinity and redemptive suffering. Gifts signifying virtue, prayer and suffering. Gifts not given from an imposition, but offered. A gesture robed humility.

Do we force our gifts on others or offer them in service of the Lord ? Do we, like the magi, offer the best of what we have, not offering a pittance? Do we offer to the Lord, after we have followed the star, the gift of not only things,, just material stuff, but the gift of ourselves to serve him, serve others in enhancing his kingdom? For ourselves and what we have is not ours to possess, but only a divine gift we have been entrusted with. As we hear the words of the prophets, the scriptural accounts, our seeking leads us to the brilliant light of the star illuminating our journey in the most unlikely places, the Jerusalem’s of our world today. Out of the glare of earthly power and what might seem obvious locales, to places that strip us of pride to the paradox of homage by giving of ourselves. The transformation of the secure to the realm of humility, so we chart a new path, new environs, a new way. A place where we do not just gaze at the star, but follow the star, an act of faith, an action of perseverance. The end to rationalizing systemic injustice, realizing only the Father and His Son endow justice and profound peace for eternity. A rule initiated in the known ancient world, from one end to the other of the Mediterranean Sea, extending down to the lands of the Euphrates Rivers, the promise was made to further justice and peace to the ends of the earth. Lands now known, lands now evangelized, lands where the star still shines in the lives of people giving the best gifts they have.

Individual Reflection: Ephesians 3:2-3, 5-6
January 9th is the Baptism of the Lord. Prayerfully reflect on your baptism and its importance in your faith journey. Inquire if sponsors are needed for your parish RCIA program, so you might accompany someone on the journey to the Sacrament of Baptism

Family Reflection: Isaiah 60: 1-6
Epiphany is traditionally the day to bless our homes. Look on the internet for variations of Epiphany house blessings using chalk to mark the year 2017 at the front door.

Prayer:
Watch the You Tube Video “Renewal of Baptismal Promises HD”: https://www.youtube.com/watch?v=3h-pEo_PM6E. or “Renewal of Baptismal Promises” https://www.youtube.com/watch?v=GrBiS4axyUc

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 December 26, 2016 The reflection maybe used in parish bulletins, newsletters or for faith sharing groups without copyright concern.

The Most Holy Trinity Sunday Lectionary Reflection May 22, 2016

Posted on May 18, 2016 by Barb Born

May 22, 2016: The Most Holy Trinity

Catholic Social Teaching: Care for God’s Creation

The ultimate destiny of the universe is in the fullness of God, which has already been attained by the risen Christ, the measure of the maturity of all things. Here we can add yet another argument for rejecting every tyrannical and irresponsible domination of human beings over other creatures. The ultimate purpose of other creatures is not to be found in us. Rather, all creatures are moving forward with us and through us towards a common point of arrival, which is God, in that transcendent fullness where the risen Christ embraces and illumines all things. Human beings, endowed with intelligence and love, and drawn by the fullness of Christ, are called to lead all creatures back to their Creator. (83) Laudato Si Pope Francis

Readings

First Reading: Proverbs 8: 22-31

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

Second Reading: Romans 5:1-5

Gospel: John 16:12-15

Catechism of the Catholic Church

“O blessed light, O Trinity and first Unity!” God is eternal blessedness, undying life, unfading light. God is love: Father, Son and Holy Spirit. God freely wills to communicate the glory of his blessed life. Such is the “plan of his loving kindness”, conceived by the Father before the foundation of the world, in his beloved Son: “He destined us in love to be his sons” and “to be conformed to the image of his Son”, through “the spirit of sonship”.This plan is a “grace [which] was given to us in Christ Jesus before the ages began”, stemming immediately from Trinitarian love. It unfolds in the work of creation, the whole history of salvation after the fall, and the missions of the Son and the Spirit, which are continued in the mission of the Church. (257)

The whole divine economy is the common work of the three divine persons. For as the Trinity has only one and the same natures so too does it have only one and the same operation: “The Father, the Son and the Holy Spirit are not three principles of creation but one principle.” However, each divine person performs the common work according to his unique personal property. Thus the Church confesses, following the New Testament, “one God and Father from whom all things are, and one Lord Jesus Christ, through whom all things are, and one Holy Spirit in whom all things are”. It is above all the divine missions of the Son’s Incarnation and the gift of the Holy Spirit that show forth the properties of the divine persons. (258) From the Daily Roman Missal, Introduction to The Most Holy Trinity, Cycle C

Compendium of the Social Doctrine of the Church:

Psalm 8:5-7

The Old Testament presents God as the omnipotent Creator (cf. Gen 2:2; Job 38-41; Ps104; 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)

John 16:13-15

The documents referred to here constitute the milestones of the path travelled by the Church’s social doctrine from the time of Pope Leo XIII to our own day. This brief summary would become much longer if we considered all the interventions motivated, other than by a specific theme, by “the pastoral concern to present to the entire Christian community and to all men of good will the fundamental principles, universal criteria and guidelines suitable for suggesting basic choices and coherent practice for every concrete situation”.

In the formulation and teaching of this social doctrine, the Church has been, and continues to be, prompted not by theoretical motivation but by pastoral concerns. She is spurred on by the repercussions that social upheavals have on people, on multitudes of men and women, on human dignity itself, in contexts where “man painstakingly searches for a better world, without working with equal zeal for the betterment of his own spirit”[195]. For these reasons, this social doctrine has arisen and developed an “updated doctrinal ‘corpus’ … [that] builds up gradually, as the Church, in the fullness of the word revealed by Christ Jesus and with the assistance of the Holy Spirit (cf. Jn 14:16,26; 16:13-15), reads events as they unfold in the course of history”. (104)

John 16:15

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 modelling 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)

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).

By his words and deeds, and fully and definitively by his death and resurrection, Jesus reveals to humanity that God is Father and that we are all called by grace to become his children in the Spirit (cf. Rom 8:15; Gal 4:6), and therefore brothers and sisters among ourselves. It is for this reason that the Church firmly believes that “the key, the centre and the purpose of the whole of man’s history is to be found in her Lord and Master”. (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

What meaning engulfs a name? A name adapted from a parent or another ancestor. Do you know what your name means, its cultural roots? Your name represents your persona, but only to those that know you. But they only know you to a certain extent, not all your nuances, attributes and depth of your beliefs. Your name would be meaningless to a person who had never seen, met or heard of you. The same is true with God’s name. We know of and about God, Father, Son and Holy Spirit, but the essence of mystery remains. The mystery catapults us into an unquenchable desire to delve deeper, know more, not intellectually, but in the realm of our heart. So the mystery unfolds to become a deeper belief, an upward escalating spiral into the Divine, continually repeating, plunging us into greater mystery that we express as the grace of faith. This way God takes delight in the human race. His creation discovering and relishing, God, named in the Trinity. An infinite embrace of peace through our Savior proclaiming peace without ever dominating, only offering an invitation to shed hate, superiority and control. Allowing love to be poured into the crevices of our heart, we thought were so hardened that no one that knew our name could ever see the fossilization of attitude. We transcend from self-imposed edicts where we hid behind facades constructed of boasting about our greatness to boast of our hope of the glory of God. When we make the sign of the cross, to bless ourselves in the name of the Father, Son and Holy Spirit, we acknowledge the mystery of affliction to chisel us from worldly pursuits, producing endurance to strengthen our character, so our name garners substance. We know ourselves better as a child of God and live as a visible witness to embrace the lavishness of this mystery in the world.

Individual Reflection: John 16:12-15

Contemplate on the depth of your belief in making the sign of the cross

Family Reflection: Psalm 8:4-5, 6-7, 8-9

How can you plan your summer vacation to visit an observatory to see the moon and the stars, a nature preserve to see birds of the air or a marine science center to learn about the fishes of the sea?

Prayer

Holy Trinity, we feel so blessed by the Father, the saving grace of the Son and sustained by the Holy Spirit. Holy Trinity teach us unity woven in mystery. Holy Trinity help us to know our name better, to live by our hearts infused with your love instead of worldly facades. Holy Trinity, as we bless ourselves in the name of the Father, Son and Holy Spirit, may we bless others with the gifts you have given us.

Amen

Blogs to Visit:

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

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

How we do Catholic Social Teaching.

https://w2.vatican.va/content/francesco/en/apost_letters/documents/papa-francesco_bolla_20150411_misericordiae-vultus.html

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

Involvement Opportunities

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

By Barb Born May 18, 2016 The reflection maybe used in parish bulletins, newsletters or for faith sharing groups without copyright concern.

Third Sunday of Lent Lectionary Reflection February 28, 2016

Posted on February 18, 2016 by Barb Born

February 28, 2016: Third Sunday of Lent

Catholic Social Teaching: Option for the Poor and Vulnerable

For the Church, the option for the poor is primarily a theological category rather than a cultural, sociological, political or philosophical one. God shows the poor “his first mercy”. This divine preference has consequences for the faith life of all Christians, since we are called to have “this mind… which was in Jesus Christ” (Phil 2:5). Inspired by this, the Church has made an option for the poor which is understood as a “special form of primacy in the exercise of Christian charity, to which the whole tradition of the Church bears witness”. This option – as Benedict XVI has taught – “is implicit in our Christian faith in a God who became poor for us, so as to enrich us with his poverty”. This is why I want a Church which is poor and for the poor. They have much to teach us. Not only do they share in the sensus fidei, but in their difficulties they know the suffering Christ. We need to let ourselves be evangelized by them. The new evangelization is an invitation to acknowledge the saving power at work in their lives and to put them at the centre of the Church’s pilgrim way. We are called to find Christ in them, to lend our voice to their causes, but also to be their friends, to listen to them, to speak for them and to embrace the mysterious wisdom which God wishes to share with us through them. (198) The Joy of the Gospel, Pope Francis

Readings

First Reading: Exodus 3: 1-8a, 13-15

Psalm: 103:1-2, 3-4, 6-7, 8, 11

Second Reading: 1^st Corinthians 10:1-6, 10-12

Gospel: Luke 13:1-9

Catechism of the Catholic Church

As St. Paul affirms, “Where sin increased, grace abounded all the more.” But to do its work grace must uncover sin so as to convert our hearts and bestow on us “righteousness to eternal life through Jesus Christ our Lord. “Like a physician who probes the wound before treating it, God, by his Word and by his Spirit, casts a living light on sin: Conversion requires convincing of sin; it includes the interior judgment of conscience, and this, being a proof of the action of the Spirit of truth in man’s inmost being, becomes at the same time the start of a new grant of grace and love: “Receive the Holy Spirit.” Thus in this “convincing concerning sin” we discover a double gift: the gift of the truth of conscience and the gift of the certainty of redemption. the Spirit of truth is the Consoler. (1848) From the Daily Roman Missal, Introduction to the Third Sunday of Lent, Cycle C

Compendium of the Social Doctrine of the Church:

Exodus 3:7-8, 14

Against the background of universal religious experience, in which humanity shares in different ways, God’s progressive revelation of himself to the people of Israel stands out. This revelation responds to the human quest for the divine in an unexpected and surprising way, thanks to the historical manner — striking and penetrating — in which God’s love for man is made concrete. According to the Book of Exodus, the Lord speaks these words to Moses: “I have seen the affliction of my people who are in Egypt, and have heard their cry because of their taskmasters; I know their sufferings, and I have come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land to a good and broad land, a land flowing with milk and honey” (Ex 3:7-8). The gratuitous presence of God — to which his very name alludes, the name he reveals to Moses, “I am who I am” (Ex 3:14) — is manifested in the freeing from slavery and in the promise. These become historical action, which is the origin of the manner in which the Lord’s people collectively identify themselves, through the acquisition of freedom and the land that the Lord gives them. (21)

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 perish from God’s gratuitous nature when we resort to grumbling about everything and anything. We separate ourselves from God when we isolate, insulate ourselves from standing on holy ground by being afraid to remove our proverbial sandals to let God’s nature touch us or get protective of our comfort zone by wearing thick soled hiking boots. This prevents us from planting our being firmly on the message of I Am, God of kindness and mercy through all generations, pardoning inequities and healing the resulting destructive ills. Securing justice and the rights of the oppressed, He asks us not to be just continual partakers of mercy absorbing nourishment for our soul, but also producing fruits of mercy. If our lives are barren in expressing the bounty of God’s graciousness, do we really have faith, are we just fooling ourselves with a mindset of religious correctness? A timid belief, of only internalized faith not related to the flow of life, still has not shed the fear of expressing openly one’s belief or feels too secure in their own ability to orchestrate life. We then have missed the message of receiving and giving forth in gratitude. God desires with abundant love to guide our journey, when we are tending our business, climbing the mountain to God that stretches our endurance or crossing the seas of life, in what appears to be out of sight of any bearings. For He desires, we not fall into an abyss of despair or cut ourselves off from Him, but freely repent into an unfolding road abounding with grace. Something we do not absorbed with the guilt of our sinfulness, for that only diminishes God’s love for us to make God a punitive compiler of our misdeeds. Merciful and gracious, He is slow to anger and abounding in kindness, as the heavens are high above the earth. An exponentially infinite gift that if we truly believe in, we can only share from the immeasurable abundance we have received.

Individual Reflection: Psalm 103:1-2, 3-4, 6-7, 8, 11

Reflect on the abundance of God’s mercy for you and how you share that mercy by reading the Declaration for the Year of Mercy:

Family Reflection: Exodus 3:1-8a, 13-15

Share how we limit the abundance of God’s gracious mercy and kindness in our lives.

Prayer:

God of infinite mercy, help us to have the courage to remove our sandals, whatever insulates or isolates us from you, so we always walk on holy ground. In thanksgiving for your mercy, let us parlay it into mercy in our world, where your compassion and kindness offers hope and soothes the wrath of injustice. May the freedom of your love, to move beyond guilt, animate our lives. We repent from our unbelief, into Your sacredness, I Am. Amen in Jesus’ dear name

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.

Involvement Opportunities

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

By Barb Born February 18, 2016 The reflection maybe used in parish bulletins, newsletters or for faith sharing groups without copyright concern.

Twenty-ninth Sunday in Ordinary Time Lectionary Reflection October 19, 2014

Posted on October 13, 2014 by Barb Born

October 19, 2014: Twenty-ninth Sunday in Ordinary Time

Catholic Social Teaching: Solidarity

“The kingdom, already present and growing in our midst, engages us at every level of our being and reminds us of the principle of discernment…Our mandate is to ‘go into all the world and proclaim the good news to the whole creation’ (Mk 16:15), for ‘the creation waits with eager longing for the revealing of the children of God’ (Rom 8:19). Here, ‘the creation’ refers to every aspect of human life; consequently, ‘the mission of proclaiming the good news of Jesus Christ has a universal destination of existence, all individuals, all areas of community life, and all peoples. Nothing can be alien to it’…” (181)

“…no one can demand that religion should be relegated to the inner sanctum of personal life, without influence on societal and national life, without concern for the soundness of civil institutions, without a right to offer an opinion on events affecting society. Who would claim to lock up in a church and silence the message of Saint Francis of Assisi or Blessed Teresa of Calcutta?…An authentic faith–which is never comfortable or completely personal—always involves a deep desire to change the world, to transmit values, to leave this earth somehow better that we found it…All Christians, their pastors included, are called to show concern for building a better world. This is essential, for the Church’s social thought is primarily positive: it offers proposals, it works for change and in this sense constantly points to the hope born of the loving heart of Jesus Christ…” (183) The Joy of the Gospel, Pope Francis

Readings

First Reading: Isaiah 45:1, 4-6

Psalm: 96: 1, 3, 4-5, 7-8, 9-10

Second Reading:1^st Thessalonians 1:1-5b

Gospel: Matthew 22:15-21

Catechism of the Catholic Church

“ It is the duty of citizens to contribute along with the civil authorities to the good of society in a spirit of truth, justice, solidarity, and freedom. the love and service of one’s country follow from the duty of gratitude and belong to the order of charity. Submission to legitimate authorities and service of the common good require citizens to fulfill their roles in the life of the political community.” (2239)

From the Daily Roman Missal, Introduction to the Twenty-ninth Sunday in Ordinary Time, Cycle A

Compendium of the Social Doctrine of the Church:

Matthew 22:15-22

“ 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. Lk22:25), 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)

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

At the time of the Roman occupation, the Pharisees opposed paying the census tax, as they viewed it as collaboration with the enemy. The Herodians consented to the tax imposed by the Roman authorities. In words of platitude, Jesus was drawn into the debate. Flowing words attempting to subvert his ego—perceived but not akin to his humanly divine nature. Words acknowledging his truthfulness to teach the way of God, while not being concerned about society’s reactions. But in reality, the promptings of the Pharisees’ attempted to latch on to Jesus’ words and propel them like an incendiary device. Aware of their motives, Jesus would not let his words ignite a violent revolt. Instead, he acted out of non-violence, saying to repay to Caesar what belongs to Caesar. Give the occupiers back their coins symbolizing deeds of oppression and control by military aggression. The coins did not define the nature of Jesus’ followers, so giving the coins back was not a sacrifice of paying the census tax. The action translated into repaying as a sign of protest to highlight the audacity of conquest.

The perspective of repaying instead of paying also translates into our relationship with God, for Jesus also said repay to God what belongs to God. This repayment translates into thanksgiving for the gifts of blessing God imparts instead of possessiveness and individualism. The image of possessions can be grasped in our hands as possessive ownership or the freedom of stewardship. How do you use your intellect, self-amusing and self-serving or to nurture others and enhance the kingdom of God? How do you use your time? Work rooted in faith and labor of love with endurance in hope of our Lord Jesus Christ? With the power and conviction of the Holy Spirit, we see we can pay nothing to God, only repay the gifts he has given to us. How we repay must be void of malice, vengeance and violence, physically and verbally, to give the Lord glory and honor. The gods of the nations can be things to repay in a similar demeanor not in silence to repay in non-violent protest and expose unjust paths. But we give to the Lord, a family from all nations, glory and praise by bringing gifts he has given, returned with a new song on our lips. He arms us not with social and economic weapons of destruction, but peace within our hearts to live with a non-violent perspective. For that is the only path we can traverse to repay God, any other prerogative, any shroud of violence, would deny all we have and all we are comes from God.

Individual Reflection Matthew 22:15-21

Prayerfully discern where you need to repay injustice with non-violent protest. Will you write a letter, not in vengeance, but with compassion for change. Join a vigil for peace in a neighborhood etched with violence. Let the Holy Spirit lead your actions.

Family Reflection: Psalm 96:1, 3, 4-5, 7-8, 9-10

On your phones have the greeting message offer hope and encouragement.

My phone greeting is, “Thank you for calling. Open the door to each new day with cheerfulness, live each day with happiness, be creative, support peace and social justice, do good always for others and yourself. :

Prayer

God you continually form our intellect and being. All we have, all we are comes from you. We thank you for helping us step beyond a spirit of possessiveness and hoarding what you have given us to the openness of repaying you all that we have and are. Help us to see oppression, in all the nations and when needed repay with non-violent protest the deeds of injustice. Thank you for this freedom, thank you for this peace and grant us the spirit of discernment. In the gratitude for the gift of your Son, Amen

Blogs to Visit:

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

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

How we do Catholic Social Teaching.