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Friday, April 30, 2010 The Admonitions XIV - POVERTY OF SPIRIT Blessed are the poor in spirit, for theirs is the kingdom of heaven. There are many who, while insisting on prayers and obligations, inflict many abstinences and punishments upon their bodies. But they are immediately offended and disturbed about a single word which seems to be harmful to their bodies or about something which might e taken away from them. These people are not poor in spirit, for someone who is truly poor in spirit hates himself and loves those who strike him on the cheek. ADMONITIONS XIV – POVERTY OF SPIRIT St. Francis of Assisi Source: St. Francis of Assisi, The Saint, Early Documents There are many who, while insisting on prayers and obligations, inflict many abstinences and punishments upon their bodies. But they are immediately offended and disturbed about a single word which seems to be harmful to their bodies or about something which might e taken away from them. These people are not poor in spirit, for someone who is truly poor in spirit hates himself and loves those who strike him on the cheek. ADMONITIONS XIV – POVERTY OF SPIRIT St. Francis of Assisi Source: St. Francis of Assisi, The Saint, Early Documents Posted by Secular Franciscans KC on 4/30/2010 03:00:00 AM 1 comment: Wednesday, April 28, 2010 BLESSED LUCHESIUS - THIRD ORDER Luchesius, born near Poggi-Bonzi in Etruria, was at first a merchant. Enlightened by the grace of God he distributed his possessions to the poor and was according to tradition the first to receive the habit of the Third Order of Saint Francis. He was renowned for love of neighbor, poverty, humility and austerity of life. He died about the year 1260 in the eightieth year of his life. From the common of the holy men, 1452 Posted by Secular Franciscans KC on 4/28/2010 03:00:00 AM No comments: Tuesday, April 27, 2010 Being Catholic I love being Catholic. Becoming Catholic was a great deal about Bishop Sheen and Father John Powell. But it was equally about "bells and smells". And Sacraments. It was Holy Water and Precious Blood. Sacred Scripture and two thousand years of capital T Tradition. My conversion to the Roman Church was not because I was exasperated by the theological insufficiency of what Protestants taught. In fact, I was a happy Protestant. And the theology was quite sufficient to answer any questions that one might raise. We forget that every church, and every denomination has smart people to support their positions at the expense of the smart people of other churches and denominations. So what I did was to move from good to better -- not bad to good. Initially, most of the Catholic distinctives seemed to be interesting alternatives to explain philosophical quandaries faced by any thinking person. For example: Mankind has a problem with sin. They would like to get out of the problem. Getting out of that problem merits heaven. Failure to get out of the problem yields hell. Purgatory and Limbo were simply interesting Catholic notions to provide the place to go when one failed the criteria for heaven and hell. Purgatory was a stop most made on the way to Heaven. And Limbo? Well, limbo was a more or less logical construct developed by some theologians to handle the problem of children who died before being baptized. Conveniently, it wasn't exactly church teaching, but one could believe in it if one wanted to. Since I wasn't Catholic, such issues were intellectually intriguing but not applicable to my own worldview. Remember, I was a happy Protestant. Many conservative Catholics suggest reading the church fathers. More specifically, certain church fathers who support the idea that the early church and the Catholic Church are essentially one and the same institution. Most Church fathers were pretty unconvincing to me. They were unconvincing because I already agreed. I was, as they say, convinced. And besides that , most of the translations I found were difficult to read. With the exception of Augustine, I found them pretty dry. Obviously bright men, I just couldn't connect them to my happy Protestant world. And some, Origen for example, occasionally seemed strange enough that I lost interest. About this time I had a friend who became Catholic. He said he joined because it was okay to drink alcohol as a Catholic. As a Baptist drinking had been wrong. I remember asking him if this might be a new evangelization thrust for capturing the twenty-something? He was not amused. Others proposed the attractiveness of Catholic culture. I suppose this is all about bingo, raffles, and special attention to particular feast days. Well, Catholic culture is great sociology, but it has never been the attraction for joining Holy Mother Church. The attraction is simply Jesus. A conscious focus on Jesus at Calvary and what he accomplished there and taking care of my sin problem. Catholicism. appeared to be what Jesus had in mind when he and St. Peter talked about church and rocks. That was and is now focusing on Jesus as he appears in the Gospel and trying to grow in my understanding of him. It's spending my time trying to do what the Bible says. For me, conversion was not something done after tallying up whether Catholics or Protestants provided the most convincing arguments in some debate going on in my head. The philosopher, Peter Kreeft, writes some place that to sacrifice people to principle becomes legalism. And to sacrifice principle to people is relativism. Pope Benedict has written often and eloquently about relativism. Legalism doesn't seem as much a problem, unless one becomes scrupulous. Likely because in an effort of misguided compassion we have come to tolerate almost anything as acceptable. Political correctness has found favor as the only principle by which to make decisions. Morality has largely become making choices based on how I feel rather than on absolute propositions about what is right and what is wrong. So, although legalism in its most virulent forms (the aforementioned scrupulosity, for example) is to be avoided, it's also good to have something to believe in, some moral compass other than talk radio and talk television. In my way of thinking, Roman Catholicism achieves a balance between these two ditches. It steers clear of these extremes of relativism and legalism when it's working well. Its emphasis on grace, mercy, and forgiveness is magnetic to me. Offering grace and mercy and forgiveness to other people could change our world We might even become a Christian culture. Finally, I'll are country's glorification of personal feelings has come to the church. And feelings may be winning in practice if not in principle. This is a problem. To be more direct: What is the difference between the behaviors of weekly Mass attenders and those whom we label secularists? Catholic teaching does not hold feelings as unimportant. They just are not the moral compass. They follow on the heels of choices made on the basis of principles. In particular, principles carved from Sacred Scripture, Sacred Tradition, and the Magisterium. At the same time, the church, the body of Christ is made of persons. Flawed persons to be sure, but nonetheless, creations of God. Baptized creatures. Confirmed creatures. And if they were baptized and confirmed then they should be participating in the body of Christ. I am a person. As I get to know Jesus (a person) I find my place in him. I follow him and his church into glory. That makes more sense than any cow pile covered in snow. I've seen one of those up close. That's not me, and that's not you as Christians, Catholics, or Franciscans. Posted by Tommy Augustine on 4/27/2010 03:00:00 AM 3 comments: Labels: From the Summa Monday, April 26, 2010 FIDELIS OF SIGMARINGEN, PRIEST AND MARTYR, FIRST ORDER Feast - April 24 Fidelis was born in the town of Sigmaringen in Germany in the year 1578. He joined the Order of Friars Minor Capuchin and lived an austere life in vigils and prayers. He was indefatigable in preaching the word of God, and at the commsand of the Sacred Congregation for the Propagation of the Faith the preached sound doctrine in Raetia. In the year 1622 he was attached by heretics at Sewis in Switzerland and died as a martyr. Fidelis was born in the town of Sigmaringen in Germany in the year 1578. He joined the Order of Friars Minor Capuchin and lived an austere life in vigils and prayers. He was indefatigable in preaching the word of God, and at the commsand of the Sacred Congregation for the Propagation of the Faith the preached sound doctrine in Raetia. In the year 1622 he was attached by heretics at Sewis in Switzerland and died as a martyr. From the common of one martyr, in the Easter Season, 1414, or of pastors, 1426. Posted by Secular Franciscans KC on 4/26/2010 03:00:00 AM No comments: THE RULE - Chapter Two - The Way of Life - 12 The Rule of the Secular Franciscan Order Chapter Two –The Way of Life Witnessing to the good yet to come and obligated to acquire purity of heart because of the vocation they have embraced, they should set themselves free to love God and their brothers and sisters. Chapter Two –The Way of Life Witnessing to the good yet to come and obligated to acquire purity of heart because of the vocation they have embraced, they should set themselves free to love God and their brothers and sisters. Posted by Secular Franciscans KC on 4/26/2010 03:00:00 AM 1 comment: Sunday, April 25, 2010 BLESSED GILES OF ASSISI, FIRST ORDER Feast Day - April 23 Giles, one of the first disciples of St. Francis, was a man of simplicity and meekness. Urged on by his spirit of devotion he made pilgrimages to various shrines. He earned his own livelihood, however, by helping farmers in their work. Without neglecting to work for the salvation of souls he lived as a hermit. Devoting himself to ascetical practices and contemplation, he spent the last year of his life at Perugia. He died in the year 1262. From the common of holy men: religious 1470 From the Sayings of blessed Giles of Assisi Giles, one of the first disciples of St. Francis, was a man of simplicity and meekness. Urged on by his spirit of devotion he made pilgrimages to various shrines. He earned his own livelihood, however, by helping farmers in their work. Without neglecting to work for the salvation of souls he lived as a hermit. Devoting himself to ascetical practices and contemplation, he spent the last year of his life at Perugia. He died in the year 1262. From the common of holy men: religious 1470 From the Sayings of blessed Giles of Assisi It is a great thing to preserve devoutly and conscientiously till death in religious life. Speaking about himself Brother Giles used to say: “I would prefer living in religious life with a small measure of grace to living in the world with abundant grace because there are more dangers and fewer means of assistance in the world than in religious life. A sinful man, however, fears what is good for him more than what is harmful for him because he is more afraid to do penance and enter religious life than to be burdened with sin and remain in the world.” A man in the world asked Brother Giles’ advice whether it would be better for him to enter religious life. Holy Brother Giles answered: “If a very poor man knew that a valuable treasurer was buried in some public field would he ask another’s advice whether he should go quickly to the treasure? How much more should men hurry to dig up heavenly treasure? Brother Giles was wont to say: “Many enter religious life and yet do not live as religious should. These men are like a simpleton who put on Roland’s armor without knowing how to do battle in it. I do not consider it a great thing to enter a king’s court, nor do I consider it a great thing to accept a gift from a king, but I do consider it a great thing to know how to conduct oneself at the king’s court. Religious life is the court of the Great King. To enter it and to receive some gifts from God is not great thing, but I do consider it a great thing to live in it and to preserve in it devoutly and conscientiously till death. I would, however, prefer to life in the world devoutly and conscientiously, and to yearn to enter religious life, rather than to live in religious life and be weary of it.” He likewise used to say: “It seems to me that the religious life of the Friars Minor was given to the world for the great benefit of mankind. Woe to us if we are not the kind of men we ought to be. The religious life of the Friars Minor seems to me to be the poorest and the richest in the world. But this seems to me to be our greatest failing: we are willing to live in religious life with standards that are too low. He is rich who imitates a rich man; he is wise who imitates a wise man; he is distinguished who imitates a distinguished person; he is noble who imitates a noble person, namely, our Lord Jesus Christ. Posted by Secular Franciscans KC on 4/25/2010 10:47:00 PM 1 comment: Friday, April 23, 2010 The Admonitions XV - PEACE Blessed are the peacemakers, for they will be called children of God. These people are truly peacemakers who, regardless of what they suffer in this world, preserve peace of spirit and body out of love of our Lord Jesus Christ. ADMONITIONS XV – PEACE St. Francis of Assisi Source: St. Francis of Assisi, The Saint, Early Documents These people are truly peacemakers who, regardless of what they suffer in this world, preserve peace of spirit and body out of love of our Lord Jesus Christ. ADMONITIONS XV – PEACE St. Francis of Assisi Source: St. Francis of Assisi, The Saint, Early Documents Posted by Secular Franciscans KC on 4/23/2010 03:00:00 AM No comments: Wednesday, April 21, 2010 CONRAD OF PARZHAM, Religious, First Order Conrad Birndofer, previous named John, was born in Bavaria in the year 1818. After living devoutly as a young man he made religious profession in the Order of Friars Minor Capuchin in the year 1842. For forty-three years he reserved as porter of the friary at Alotting distinguishing himself for a very great charity, zeal and patience. He died in 1894 with a reputation for great holiness. From the common of holy men: religious, 1470 From the letters of Saint Conrad of Parzham I am always united with God whom I dearly love It was God’s will that I should leave everything that was near and dear to me. I thank him for having called me to religious life where I have found such peace and joy as I could never have found in the world. My plan of life is chiefly this: to love and suffer, always mediating upon, adoring and admiring God’s unspeakable love for his lowliest creatures. Nothing is really a hindrance to me because I am always united with our dear Lord. In fact, the more I have to do the more I feel that I am united with God. I then speak to god in a familiar way, like a son to his father. I speak in prayers and aspirations. I make known to him with childlike confidence everything that weighs on my soul. And if at times I have sinned I humbly beg for pardon asking only to show myself a good and obedient son of a most loving father and to love him with greater love. To practice the virtues of meekness and humility I need only to look at Jesus crucified and I learn how I must act in various circumstances. So in this way I learn humility, meekness, patience, how I must carry the cross, and it become light. I gratefully accept both joy and tribulation from our heavenly Father for he knows best what is good for us. Thus I always rejoice in the Lord having only this complain that I do not love enough . If only I had the love of one of the Seraphim! I would like to compel all creation to help me love God above all things. Love never fails. From the common of holy men: religious, 1470 From the letters of Saint Conrad of Parzham I am always united with God whom I dearly love It was God’s will that I should leave everything that was near and dear to me. I thank him for having called me to religious life where I have found such peace and joy as I could never have found in the world. My plan of life is chiefly this: to love and suffer, always mediating upon, adoring and admiring God’s unspeakable love for his lowliest creatures. Nothing is really a hindrance to me because I am always united with our dear Lord. In fact, the more I have to do the more I feel that I am united with God. I then speak to god in a familiar way, like a son to his father. I speak in prayers and aspirations. I make known to him with childlike confidence everything that weighs on my soul. And if at times I have sinned I humbly beg for pardon asking only to show myself a good and obedient son of a most loving father and to love him with greater love. To practice the virtues of meekness and humility I need only to look at Jesus crucified and I learn how I must act in various circumstances. So in this way I learn humility, meekness, patience, how I must carry the cross, and it become light. I gratefully accept both joy and tribulation from our heavenly Father for he knows best what is good for us. Thus I always rejoice in the Lord having only this complain that I do not love enough . If only I had the love of one of the Seraphim! I would like to compel all creation to help me love God above all things. Love never fails. From: Proper Offices of Franciscan Saints and Blesseds in the Liturgy of the Hours Posted by Bonnie Venture on 4/21/2010 03:00:00 AM Monday, April 19, 2010 THE RULE - Chapter two - The Way of Life - 11 The Rule of the Secular Franciscan Order Chapter Two –The Way of Life Trusting the Father, Christ chose for Himself and His mother a poor and humble life, even though He valued created things attentively and lovingly. Let the Secular Franciscans seek a proper spirit of detachment from temporal goods by simplifying their own material needs. Let them be mindful that according to the gospel they are stewards of the goods received for the benefit of God's children. Thus, in the spirit of the Beatitudes, and as pilgrims and strangers on their way to the home of the Father, they should strive to purify their hearts from every tendency and yearning for possession and power. Chapter Two –The Way of Life Trusting the Father, Christ chose for Himself and His mother a poor and humble life, even though He valued created things attentively and lovingly. Let the Secular Franciscans seek a proper spirit of detachment from temporal goods by simplifying their own material needs. Let them be mindful that according to the gospel they are stewards of the goods received for the benefit of God's children. Thus, in the spirit of the Beatitudes, and as pilgrims and strangers on their way to the home of the Father, they should strive to purify their hearts from every tendency and yearning for possession and power. Posted by Secular Franciscans KC on 4/19/2010 03:00:00 AM No comments: Friday, April 16, 2010 The Admonitions VIII–AVOIDING THE SIN OF ENVY The apostle says: No one can say: Jesus is Lord, except in the Holy Spirit; (1 Cor 12:3) and: There is not one who does good, not even one. Therefore, whoever envies his brother the good that the Lord says or does in him incurs a sin of blasphemy because he envies the Most High Himself Who says and does every good thing. ADMONITIONS VIII–AVOIDING THE SIN OF ENVY St. Francis of Assisi Source: St. Francis of Assisi, The Saint, Early Documents Therefore, whoever envies his brother the good that the Lord says or does in him incurs a sin of blasphemy because he envies the Most High Himself Who says and does every good thing. ADMONITIONS VIII–AVOIDING THE SIN OF ENVY St. Francis of Assisi Source: St. Francis of Assisi, The Saint, Early Documents Posted by Secular Franciscans KC on 4/16/2010 03:00:00 AM No comments: Monday, April 12, 2010 THE RULE - Chapter Two –The Way of Life - 10 The Rule of the Secular Franciscan Order Chapter Two –The Way of Life United themselves to the redemptive obedience of Jesus, who placed his will into the Father’s hands, let them faithfully fulfill the duties proper to their various circumstances of life. Let them also follow the poor and crucified Christ, witness to him even in difficulties and persecutions. Chapter Two –The Way of Life United themselves to the redemptive obedience of Jesus, who placed his will into the Father’s hands, let them faithfully fulfill the duties proper to their various circumstances of life. Let them also follow the poor and crucified Christ, witness to him even in difficulties and persecutions. Posted by Secular Franciscans KC on 4/12/2010 03:00:00 AM Friday, April 9, 2010 The Admonitions VII – LET GOOD ACTION FOLLOW KNOWLEDGE ADMONITIONS VII–LET GOOD ACTION FOLLOW KNOWLEDGE St. Francis of Assisi The apostle says: The letter kills, but the spirit gives life. Those people are put to death by the letter who only wish to know the words alone, that they might be esteemed wiser than others and be able to acquire great riches to give to their relatives and friends. And those religious are put to death by the letter who are not willing to follow the spirit of the divine letter but, instead, wish only to know the words and to interpret them for others. And those people are brought to life by the spirit of the divine letter who do not attribute every letter they know, or wish to know, to the body but, by word and example, return them to the most high Lord God to Whom every good belongs. Source: St. Francis of Assisi, The Saint, Early Documents St. Francis of Assisi The apostle says: The letter kills, but the spirit gives life. Those people are put to death by the letter who only wish to know the words alone, that they might be esteemed wiser than others and be able to acquire great riches to give to their relatives and friends. And those religious are put to death by the letter who are not willing to follow the spirit of the divine letter but, instead, wish only to know the words and to interpret them for others. And those people are brought to life by the spirit of the divine letter who do not attribute every letter they know, or wish to know, to the body but, by word and example, return them to the most high Lord God to Whom every good belongs. Source: St. Francis of Assisi, The Saint, Early Documents Posted by Secular Franciscans KC on 4/09/2010 03:00:00 AM No comments: Monday, April 5, 2010 THE RULE - Chapter Two –The Way of Life - 9 The Rule of the Secular Franciscan Order Chapter Two –The Way of Life The Virgin Mary, humble servant of the Lord, was open to His every word and call. She was embraced by Francis with indescribable love and declared the protectress and advocate of his family. The Secular Franciscans should express their ardent love for her by imitating her complete self-giving and by praying earnestly and confidently. Chapter Two –The Way of Life The Virgin Mary, humble servant of the Lord, was open to His every word and call. She was embraced by Francis with indescribable love and declared the protectress and advocate of his family. The Secular Franciscans should express their ardent love for her by imitating her complete self-giving and by praying earnestly and confidently. Posted by Secular Franciscans KC on 4/05/2010 03:00:00 AM Saturday, April 3, 2010 BENEDICT THE BLACK, First Order Benedict was born in San Fratello near Messina, Italy in 1526. His parents were negro slaves who had been transported from Africa to Italy where they converted to Christianity. At the age of eighteen Benedict was given his freedom. He was popularly called the holy black by the poor and the sick who benefited by his charities and benevolent services. He was chosen the leader of a group of independent hermits on the death of the founder. When Pius IV disbanded this and the similar groups, Benedict was received into the Order of the Friars Minor. Though illiterate he soon became the guardian of the Franciscan Friary of Saint Mary in Palermo. Because of his extraordinary gifts of prayer and counsel people of every class sought his guidance. He died in Palerno in 1589 and is venerated as the patron of the Blacks in North America. From the common of holy men: religious, 1470 From the common of holy men: religious, 1470 True Brotherhood The life of every saint presents a challenge and offers to others encouragement to holiness. The time, place and circumstances of life are peculiar to each saint, and they vary with each one. It is the use of divine grace and conformity to the divine will which consecrate the circumstances and sanctify the person using them. Use of grace and conformity to God's will constitute the challenge and the power of example that give courage to all Christians to apply the same means to achieve the same basic goal, each in his own way, in his own time, and to his own situation. The challenge which Saint Benedict the Black presents to us is his total response to the Lord's command at the Last Supper; I give you a new commandment: Love one another. Such as my love has been for you, so should your love be for one another. The integration of Benedict the Black into a community of Franciscan confreres racially and ethnically different from himself, their mutual acceptance and love for one another, the choice which the Friars made to have Benedict, through illiterate, become the superior and the guardian of their religious community - these present a timely challenge. They are the source of great encouragement toward holiness through love of neighbor for the love of God. And this challenge and encouragement are further enhanced by the power of Benedict's example not only to love his neighbor as himself but to love as Christ loved, as he said to his apostles: Your love for one another must be such as my love has been for you. In this love we find the true brotherhood for all mankind. From: Proper Offices of Franciscan Saints and Blesseds in the Liturgy of the Hours Posted by Bonnie Venture on 4/03/2010 03:00:00 AM No comments: Friday, April 2, 2010 The Admonitions I – THE BODY OF CHRIST ADMONITIONS I – THE BODY OF CHRIST St. Francis of Assisi The Lord says to his disciples: I am the way, the truth and the life; no one comes to the Father except though me. If you knew me, you would also know my Father, and from now on, you do know him and have seen him. Philip says to him: Lord, show us the Father and it will be enough for us. Jesus says to him: Have I been with you for so long a time and you have not known me? Philip, whoever sees me sees my Father as well. The Father dwells in inaccessible light, and God is spirit and no one has ever seen God. (1Tim 6:16; Jn 4:24; Jn 1:18) Therefore, He cannot be seen except in the Spirit because it is the Spirit that gives life; the flesh has nothing to offer. (Jn 6:63) But because He is equal to the Father, the Son is not seen by anyone other than the Father or than the Holy Spirit. All those who saw the Lord Jesus according to the humanity, therefore, and did not see and believe according to the Spirit and the Divinity that He is the true Son of God were condemned. Now in the same way, all those who see the sacrament sanctified by the words of the Lord upon the altar at the hands of the priest in the form of bread and wine, and who do not see and believe according to the Spirit and the Divinity that it is truly the Body and Blood of our Lord Jesus Christ, are condemned. This is affirmed by the Most High Himself Who says: This is my Body and the Blood of my new covenant which will be shed for many; and Whoever eats my flesh and drinks my blood has eternal life. (Mk 14: 22,24; Jn 6:55) It is the Spirit of the Lord, therefore, That lives in Its faithful, That receives the Body and Blood of the Lord. All others who do no share in this same Spirit and presume to receive Him eat and drink judgment on themselves. Therefore: children, how long will you be hard of heart? (Ps 4:3) Why do you not know the truth and believe in the Son of God? (Jn 9:35) Behold, each day He humbles Himself as when He came from the royal throne (Phil 2:8; Wis 18:15) into the Virgin’s womb; each day He Himself comes to us, appearing humbly; each day He comes down from the bosom of the Father upon the altar in the hands of a priest. As He revealed Himself to the holy apostles in true flesh, so He reveals Himself to us now in sacred bread. And as they saw only His flesh by an insight of their flesh, yet believed that He was God as they contemplated Him with their spiritual eyes, let us, as we see bread and wine with our bodily eyes, see and firmly believe that they are His most holy Body and Blood living and true. And in this way the Lord is always with His faithful, as He Himself says: Behold I am with you until the end of the age. Source: St. Francis of Assisi, The Saint, Early Documents St. Francis of Assisi The Lord says to his disciples: I am the way, the truth and the life; no one comes to the Father except though me. If you knew me, you would also know my Father, and from now on, you do know him and have seen him. Philip says to him: Lord, show us the Father and it will be enough for us. Jesus says to him: Have I been with you for so long a time and you have not known me? Philip, whoever sees me sees my Father as well. The Father dwells in inaccessible light, and God is spirit and no one has ever seen God. (1Tim 6:16; Jn 4:24; Jn 1:18) Therefore, He cannot be seen except in the Spirit because it is the Spirit that gives life; the flesh has nothing to offer. (Jn 6:63) But because He is equal to the Father, the Son is not seen by anyone other than the Father or than the Holy Spirit. All those who saw the Lord Jesus according to the humanity, therefore, and did not see and believe according to the Spirit and the Divinity that He is the true Son of God were condemned. Now in the same way, all those who see the sacrament sanctified by the words of the Lord upon the altar at the hands of the priest in the form of bread and wine, and who do not see and believe according to the Spirit and the Divinity that it is truly the Body and Blood of our Lord Jesus Christ, are condemned. This is affirmed by the Most High Himself Who says: This is my Body and the Blood of my new covenant which will be shed for many; and Whoever eats my flesh and drinks my blood has eternal life. (Mk 14: 22,24; Jn 6:55) It is the Spirit of the Lord, therefore, That lives in Its faithful, That receives the Body and Blood of the Lord. All others who do no share in this same Spirit and presume to receive Him eat and drink judgment on themselves. Therefore: children, how long will you be hard of heart? (Ps 4:3) Why do you not know the truth and believe in the Son of God? (Jn 9:35) Behold, each day He humbles Himself as when He came from the royal throne (Phil 2:8; Wis 18:15) into the Virgin’s womb; each day He Himself comes to us, appearing humbly; each day He comes down from the bosom of the Father upon the altar in the hands of a priest. As He revealed Himself to the holy apostles in true flesh, so He reveals Himself to us now in sacred bread. And as they saw only His flesh by an insight of their flesh, yet believed that He was God as they contemplated Him with their spiritual eyes, let us, as we see bread and wine with our bodily eyes, see and firmly believe that they are His most holy Body and Blood living and true. And in this way the Lord is always with His faithful, as He Himself says: Behold I am with you until the end of the age. Source: St. Francis of Assisi, The Saint, Early Documents Posted by Secular Franciscans KC on 4/02/2010 03:00:00 AM No comments: Thursday, April 1, 2010 Saint Francis Speaks on the Passion of Christ And as His Passion was near, He celebrated the Passover with his disciples and, taking bread, gave thanks, blessed and broke it, saying: Take and eat: This is My Body. (Mt 26:26) And taking the cup He said: This is My Blood of the New Covenant which will be poured out for you and for many for the forgiveness of sins. (Mt 26:28) Then He prayed to His Father, saying: Father, if it can be done, let this cup pass from me. (Lk 22:42) And His sweat became as drops of blood falling on the ground. (Lk 22:44) Nevertheless, He placed His will in the will of His Father, saying: Father, let Your will be done; not as I will, but as You will. (Mt 26:42; 26:39) His Father’s will was such that His blessed and glorious Son, Whom He gave to us and Who was born for us, should offer Himself through His own blood as a sacrifice and oblation on the altar of the Cross: not for Himself through Whom all things were made, (Jn 1:3) but for our sins, leaving us an example that we might follow His footprints. From Saint Francis of Assisi, “Later Admonition and Exhortation to the Brothers and sisters of Penance” From Saint Francis of Assisi, “Later Admonition and Exhortation to the Brothers and sisters of Penance” Posted by Bonnie Venture on 4/01/2010 03:00:00 AM No comments: Subscribe to: Posts (Atom)
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Franjevačka duhovnost OPOMENE SVETOG FRANJE O tijelu Gospodnjem Gospodin Isus veli svojim učenicima: Ja sam put, istina i život: nitko ne dolazi Ocu osim po meni. Da ste upoznali mene, i Oca biste moga upoznali; odsada ga i poznajete i vidjeli ste ga. Kaže mu Filip: Gospodine, pokaži nam Oca i dosta nam je! Isus će mu: Filipe, toliko sam vremena s vama i još me ne poznaješ? Tko je vidio mene, vidio je i Oca. (Iv 14, 6-9) Otac prebiva u nepristupačnu svjetlu (1Tim 1, 16) i Bog je duh (Iv 4, 24) i Boga nikada nitko ne vidje (Iv 1, 18). Budući da je Bog duh, može se samo duhom vidjeti, jer duh je onaj koji oživljuje; tijelo ne koristi ništa (Iv 6, 63). Ni Sina međutim, kad je riječ o onom po čemu je jednak Ocu, ne može nitko vidjeti drukčije nego Oca, drukčije nego Duha Svetoga. Stoga su osuđeni svi koji su vidjeli Gospodina Isusa Krista kao čovjeka, a nisu ga gledali i vjerovali po duhu i božanstvu kao pravog Sina Božjega. Isto su tako i sada osuđeni svi oni koji vide sakramenat što se Gospodinovim riječima posvećuje po rukama svećenika na oltaru pod prilikama kruha i vina, a ne gledaju i ne vjeruju po duhu i božanstvu da je to uistinu presveto tijelo i krv Gospodina našega Isusa Krista, prema svjedočanstvu samoga Svevišnjega koji kaže: Ovo je tijelo moje i moja krv novoga Saveza koja se za mnoge prolijeva (Mk 14, 22. 24) i: Tko blaguje tijelo moje i pije krv moju ima život vječni (Iv 6, 54). Stoga presveto tijelo i krv Gospodnju prima onaj koji posjeduje duh Gospodnji što prebiva u svojim vjernicima. Svi drugi koji nemaju toga duha a usuđuju se primiti ga, osudu sebi jedu i piju (1Kor 11, 29). Prema tome, sinovi čovječji, dokle će vam srca ostati tvrda? (Ps 4, 3) Zašto ne upoznate istinu i ne vjerujete u Sina Božjega? (Iv 9, 35) Evo, danomice se ponizuje, kao kad je sišao s kraljevskih prijestolja (Mudr 18, 35) u krilo Djevice; danomice dolazi k nama u poniznu obličju; danomice silani iz krila Očeva (Iv 1, 18) na oltar po svećenikovim rukama. I kao što se je svetim apostolima pokazao u pravom tijelu, tako se i sada nama pokazuje u svetom kruhu. I kao što su oni svojim tjelesnim pogledom vidjeli samo njegovo tijelo, ali su, promatrajući duhovnim očima, vjerovali da je on Bog; tako i mi, gledajući tjelesnim očima kruh i vino, gledamo i čvrsto vjerujemo da je tu živo i istinito njegovo presveto tijelo i krv. Na taj je način Bog nazočan među svojim vjernicima stalno, kako sam kaže: Evo, ja sam s vama u sve dane – do svršetka svijeta (Mt 28, 20). O zlu samovolje Jahve, Bog, zapovijedi čovjeku: Sa svakoga stabla u vrtu slobodno jedi, ali sa stabla spoznaje dobra i zla da nisi jeo! (Post 2, 16-17) Adam je, dakle, mogao jesti sa svakog stabla i, dok se nije suprotivio posluhu, nije sagriješio. Onaj, naime, jede sa stabla spoznaje dobra koji svoju volju smatra svojim vlasništvom i uznosi se dobrima koja Bog u njemu govori i radi; i tako mu je po utjecaju đavla i prijestupu zapovijedi ono voće postalo voće spoznaje zla. Stoga treba da podnosi kaznu. O savršenom posluhu Gospodin kaže u Evanđelju: Koji se ne odreče svega što posjeduje ne može biti moj učenik (Lk 14, 33); i: Tko hoće život svoj spasiti, izgubit će ga (Lk 9, 24). Onaj čovjek ostavlja sve što posjeduje i gubi svoj život koji se sav predaje posluhu u rukama svoga poglavara. I što god radi i govori što sam znade da nije protiv njegove volje, ako je dobro što čini, to je pravi posluh. I ako bi podložnik kadgod nešto smatrao boljim i korisnijim za svoju dušu negoli je ono što mu poglavar nalaže, neka ono svoje dragovoljno Bogu žrtvuje, a ono poglavarevo neka nastoji izvršiti. To je ono pokoravanje ljubavi (1Pt) jer udovoljava Bogu i ljudima. A ako poglavar zapovijeda nešto što je protiv njegove duše, premda ga ne mora slušati, neka ga ne napušta. Pa kad bi ga stoga neki progonili, neka ih radi Boga još više ljubi. Jer koji radije trpi progonstvo negoli se dijeli od svoje braće, taj zaista ostaje u pravom posluhu, jer polaže dušu svoju za braću (Iv 15, 13). Ima, naime, mnogo redovnika koji se, pod izlikom da vide bolje negoli im nalažu njihovi poglavari, obaziru natrag (Lk 9, 62) i vraćaju se na svoju bljuvotinu (Izr 26, 11; 1Pt 2, 22); to su ubojice i svojim zlim primjerom upropašćuju mnoge duše. Neka nitko sebi ne prisvaja predstojništvo Nisam došao da budem služen, nego da služim, kaže Gospodin (usp. Oni koji su postavljeni nad druge neka se tim predstojništvom tako hvale kako bi se hvalili kad bi bili određeni za službu da braći peru noge. A koliko se više uznemiruju zbog oduzeta im predstojništva negoli zbog službe pranja nogu, toliko više zarađuju u kese (usp. Iv 12, 6) na štetu duše. Neka se nitko ne uznosi, nego neka se hvali križem Gospodinovim Gledaj, čovječe, na koliku te je uzvišenost postavio Gospodin, jer te je stvorio i oblikovao na sliku svoga ljubljenoga Sina i na njegovu priliku s obzirom na duh (cfr. A svi stvorovi pod nebom služe svome Stvoritelju, poznaju ga i pokoravaju mu se bolje nego ti. Pa ni zlodusi ga nisu razapeli, nego si ga ti s njima razapeo i još ga razapinješ naslađujući se u opačinama i grijesima. Čime se, dakle, možeš hvaliti? Jer, kad bi bio toliko oštrouman i mudar da bi imao sve spoznanje (1Kor 13, 2) i kad bi znao tumačiti razne jezike (1Kor 12, 28) i oštroumno istraživati o nebeskim stvarima, s ničim se od toga ne bi mogao hvaliti; jer je jedan zao duh o nebeskim stvarima znao, a i sada znade o zemaljskim, više od svih ljudi, ma i postojao koji čovjek koji bi od Boga primio posebnu spoznaju najviše mudrosti. Slično, kad bi bio ljepši i bogatiji od svih, kad bi i čudesa činio da bi i đavle izgonio, sve ti je to strano i ništa ti ne pripada, pa se ničim od toga ne možeš hvaliti; nego se možemo hvaliti ovime: svojim slabostima (2Kor 12, 5) i da svakog dana nosimo križ Gospodina našega Isusa Krista (usp. O nasljedovanju Gospodina Svi, braćo, gledajmo dobrog pastira koji je, da spasi svoje ovce, podnio muku križa. Gospodina su njegove ovce slijedile u nevolji i progonstvu, u preziru i gladi, u bolesti i u kušnji i u svemu ostalome; i za to su od Gospodina primile život vječni. Stoga je nama, slugama Božjim, velika sramota da su sveci izveli djela, a mi hoćemo da primimo hvalu i čast govoreći o njima. Znanju neka odgovara dobro djelovanje Apostol kaže: Slovo ubija, a Duh oživljuje (2Kor 3, 6). Slovo je ubilo one koji žele samo riječi znati da bi ih držali mudrijima od ostalih i da bi mogli steći veliko bogatstvo da ga dijele rođacima i prijateljima. I one je redovnike slovo ubilo koji neće da slijede duh božanskog slova, nego više žele samo znati riječi i drugima ih tumačiti. A duh božanskog slova oživio je one koji svako slovo koje znadu i žele znati ne pripisuju tijelu, nego ga riječju i primjerom vraćaju svevišnjem Gospodinu Bogu, komu pripada svako dobro. Treba se kloniti grijeha zavisti Apostol kaže: Nitko ne može reći »Gospodin Isus« osim u Duhu Svetomu (1Kor 12, 3) i: Nitko da čini dobro, nijednoga nema (Rim 3, 12). Koji god, dakle, zavidi svom bratu na dobru što ga Gospodin govori i čini u njemu, pada u grijeh svetogrđa jer zavidi samom Svevišnjemu (usp. Mt 20, 15) koji govori i čini svako dobro. O ljubavi Gospodin govori: Ljubite neprijatelje, molite za one koji vas progone (Mt 5, 44). Istinski svojega neprijatelja ljubi onaj koji se ne žalosti zbog nepravde koju mu je nanio, nego se iz ljubavi Božje izjeda zbog grijeha njegove duše. I neka mu djelima iskaže ljubav. O kroćenju tijela Mnogi, dok griješe ili doživljavaju nepravde, okrivljuju đavla ili bližnjega. Ali nije tako; jer svatko ima neprijatelja u svojoj vlasti, to jest svoje tijelo po kojem griješi. Stoga blago onomu sluzi (Mt 24, 46) koji takvog neprijatelja, koji mu je predan u vlast, uvijek drži vezana te se mudro od njega čuva; jer mu, dok tako radi, neće nauditi nijedan, ni vidljiv ni nevidljiv neprijatelj. Neka se nitko ne sablažnjava nad tuđim zlom Sluzi Božjem ne smije biti odvratno ništa osim grijeha. Pa ako bi koja osoba na bilo koji način griješila te bi se zbog toga sluga Božji, ali ne iz ljubavi, uznemirivao i srdio, zgrtao bi sebi (Rim 2, 5) grijeh. Onaj sluga Božji koji se ne srdi niti uznemiruje zbog bilo čega pravo živi bez vlasništva. I blago onomu koji sebi ništa ne pridržava, nego podaje caru carevo, a Božje Bogu (Mt 22, 21). O raspoznavanju duha Gospodnjeg Sluga Božji može raspoznati da li ima duha Gospodnjeg ovako: kad po njemu Gospodin učini koje dobro, ako mu se tijelo zbog toga ne uznosi, nego radije pred svojim očima sebe smatra gorim te procjenjuje da je manji od svih ljudi. O ustrpljivosti Blago mirotvorcima: oni će se sinovima Božjim zvati (Mt 5, 9). Sluga Božji ne može razabrati koliko ima u sebi ustrpljivosti i poniznosti, dok mu je sve po volji. Kada pak nadođe vrijeme da oni koji bi mu morali udovoljiti rade protivno, koliko ustrpljivosti i poniznosti tada pokaže, toliko je ima i ne više. O siromaštvu duhom Blago siromasima duhom: njihovo je kraljevstvo nebesko (Mt 5, 3). Mnogo ih je koji, gorljivo se predajući molitvama i službama, nameću svojemu tijelu mnoge postove i trapljenja, ali se na samu riječ koja se čini da im vrijeđa tijelo, ili zbog koje stvari koja im se oduzimlje, uvrijeđeni stalno uznemiruju. Oni nisu duhom siromašni, jer siromah duhom sam sebe prezire i ljubi one koji ga udaraju po obrazu (Mt 5, 39). O mirotvorcima Blago mirotvorcima: oni će se sinovima Božjim zvati (Mt 5, 9). Pravi su mirotvorci oni koji, uza sve što na ovomu svijetu pretrpe, radi ljubavi prema Gospodinu našemu Isusu Kristu čuvaju mir u duši i u tijelu. O čistoći srca Blago čistima srcem: oni će Boga gledati (Mt 5, 8). Uistinu čisti srcem jesu oni koji preziru zemaljsko, traže nebesko i ne prestaju čeznuti da se živom i istinitom Gospodinu Bogu uvijek čistim srcem i dušom klanjaju i da ga gledaju. O poniznom Božjem sluzi Blago onom sluzi (Mt 24, 46) koji se zbog dobra, što ga Gospodin govori i čini po njemu, ne uznosi više negoli zbog dobra što ga govori i čini po drugome. Griješi čovjek koji hoće da primi od svoga bližnjega više negoli hoće da sam dade Gospodinu Bogu. O suosjećanju s bližnjim Blago čovjeku koji svoga bližnjega podnosi u njegovim slabostima onako kako bi želio da drugi njega podnose kad bi bio u sličnoj prigodi (usp. Blago sluzi koji sva dobra vraća Gospodinu Bogu, jer onaj koji sebi nešto zadržava, sakriva novac svoga Gospodara, Boga (Mt 25, 18), i oduzet će mu se ono što misli da ima (Lk 8, 18) O poniznu redovniku Blago sluzi koji sebe ne smatra boljim kad ga ljudi veličaju i uzdižu negoli kad ga drže prostim, jednostavnim i prezrenim, jer kolik je čovjek pred Bogom, toliko vrijedi i ništa više. Jao onom redovniku koji, kad je od drugih postavljen visoko, po svojoj volji neće da siđe. A blago onom sluzi (Mt 24, 46) koji se po svojoj volji ne postavlja visoko, a uvijek želi biti pod nogama drugih. O dobru i taštu redovniku Blago onom redovniku komu je ugodnost i veselje u presvetim riječima i djelima Gospodinovim i koji po njima privodi ljude k Božjoj ljubavi u radosti i veselju (Ps 50, 10). Jao onom redovniku koji uživa u beskorisnim i taštim riječima kojima navodi ljude na smijeh. O ispraznu i brbljavu redovniku Blago onom redovniku koji ne govori za plaću i koji ne izbrblje sve svoje, niti je brz na riječima (Izr 29, 20), nego mudro mjeri što ima reći i odgovoriti. Jao onom redovniku koji od Boga primljena dobra ne pohranjuje u svome srcu (Lk 2, 19. 51) i drugima ih ne pokazuje djelima nego ih više želi pokazati ljudima očekujući nagradu. On prima svoju plaću (Mt 6, 2. 16), a koji slušaju donose malo ploda. O opominjanju Blago sluzi koji podnosi stegu, ukor i prigovor od drugoga tako strpljivo kao od sebe. Blago sluzi koji, kad je ukoren, to dobrostivo prima, čedno se podlaže, ponizno priznaje i rado daje zadovoljštinu. Blago sluzi koji nije brz u opravdavanju sebe i ponizno podnosi sramotu i predbacivanje grijeha gdje grijeha nije počinio. O poniznosti Blago sluzi koji bi bio tako ponizan među svojim podložnicima kao da bi bio među svojim gospodarima. Blago sluzi koji je trajno pod šibom ispravljanja. Vjerni i razumni sluga (Mt 24, 45) jest onaj koji ne oklijeva da se za sve svoje prekršaje iznutra kazni žaljenjem, a izvana priznanjem i djelotvornom zadovoljštinom. O pravoj ljubavi Blago sluzi koji tako ljubi bolesna brata, koji mu ne može uzvratiti, kao i zdrava koji mu može uzvratiti. Još o pravoj ljubavi Blago sluzi koji toliko ljubi svoga brata i toliko ga se boji kad je daleko od njega kao da bi bio uz njega, te ništa ne govori njemu za leđima što ne bi mogao reći u ljubavi pred njim. Neka sluge Božji poštuju klerike Blago sluzi koji ima povjerenje u klerike koji ispravno žive po propisu Rimske Crkve. Jao onima koji ih preziru; ako bi i bili grešni, ipak ih nitko ne smije osuđivati, jer jedino sam Gospodin pridržava za sebe da ih sudi. Koliko je, naime, veća njihova služba nad presvetim tijelom i krvlju Gospodina našega Isusa Krista, što oni primaju i samo oni drugima dijele, toliko koji griješe protiv njih imaju veći grijeh negoli da griješe protiv svih ljudi ovoga svijeta. Kako kreposti odgone mane Gdje je ljubav i mudrost, ondje nema ni straha ni neznanja. Gdje je ustrpljivost i poniznost, ondje nema ni srdžbe ni nemira. Gdje je dragovoljno siromaštvo, ondje nema ni pohlepe ni škrtosti. Gdje je mir i razmatranje, ondje nema ni užurbanosti ni skitanja. Gdje strah Gospodnji čuva svoj stan (usp. Lk 11, 21) ondje neprijatelj ne može imati mjesta da uđe. Gdje je milosrđe i razbor, ondje nema ni suviška ni krutosti. O skrivanju dobra da se ne bi izgubilo Blago sluzi koji na nebu zgrće sebi blago (Mt 6, 20) koje mu je Gospodin iskazao i ne želi ga pokazivati ljudima radi nagrade, jer će sam Svevišnji njegova djela očitovati kojima se god bude njemu svidjelo. Blago sluzi koji Gospodinove tajne čuva u svom srcu (Lk 2, 9. 51)