Why did Christ ask His disciples, Who do men say that the Son of man is? To give them an opportunity to confess their belief in Him as the true Son of God, and upon that open confession to ground a promise of the highest importance.
Why does Christ call Himself the Son of man? In order that, His Godhead being veiled under the form of man, He might thus test the faith of His disciples, and teach us that He was both true God and true man.
What did Peter mean to say by those words, “Thou art Christ, the Son of the living God?” He thereby confesses that Christ is the Son of God, begotten from all eternity, and therefore of the same substance with the Father; that by Him all things were made, and that from Him comes our life in soul and body.
What reward did Peter receive for his confession? Christ pronounced him blessed that God had given him such grace, conveyed to him the highest authority in His Church, and gave him the pre-eminence above all the apostles.
What is the meaning of the expression “to bind and to Loose”? According to Isaias, it signifies to open and to shut heaven, and here consequently denotes the power, as representative of Jesus Christ, to receive persons into the Church, and to excommunicate them from it; to forgive sins, or to retain them; to impose or to remit punishments for them; to establish laws and prohibitions, to abolish them, to change them, and, in general, to govern and direct in everything, as shall be necessary for the preservation of unity and order in the Church, and for the good of the faithful.
- Do a week of the Universal Man Plan "The Saint Peter" Workout.
- 4 blood oranges or other small, sweet oranges
- 1 small red onion, cut into very thin slices*
- 4 Tbsp. extra virgin olive oil
- 3 Tbsp. freshly chopped Italian parsley; stems discarded
- Salt to taste
- Freshly ground pepper to taste
1. Peel the oranges and remove the pith. Cut horizontally into thin slices. Put in a bowl and set aside.
2. Separate the onion slices into individual layers and put in the bowl with the oranges. Add the oil and half the parsley to the bowl, season with salt and pepper, and toss until all ingredients are well coated.
3. Arrange the orange and onion slices in a circular pattern on a round platter. Drizzle with the oil left in the bowl, sprinkle with the remaining parsley, and serve.
Make Ahead: The oranges can be tossed with the marinade earlier in the day.
How to Serve: On its own as a midsummer appetizer, followed by a light pasta, or as a salad course accompanying an especially piquant entree.
Immaculate Heart of Mary
The Feast of the Immaculate Heart of Mary is a devotional name used to refer to the interior life of the Blessed Virgin Mary, her joys and sorrows, her virtues and hidden perfections, and above all, her virginal love for God the Father, her maternal love for her son Jesus, and her compassionate love for all persons. Two elements are essential to the devotion, Mary’s interior life and the beauties of her soul, and Mary’s virginal body. According to Roman Catholic theology, soul and body are necessary to the constitution of man. It was in 1855, that the Mass of the Most Pure Heart of Mary formally became a part of the Catholic practice. Traditionally, the heart of Mary in artwork is depicted with seven wounds or swords, in homage to the seven sorrows of Mary. Also, roses or another type of flower may be wrapped around the heart. Veneration of the Immaculate Heart of Mary generally coincides with the worship of the Most Sacred Heart of Jesus. However, there is a difference that explains the Roman Catholic devotion to the Immaculate Heart of Mary. The devotion to the Sacred Heart of Jesus is especially directed to the “Divine Heart”, as overflowing with love for humanity. In the devotion to the Immaculate Heart of Mary, on the other hand, the attraction is the love of her Immaculate Heart for Jesus and for God. A second difference is the nature of the devotion itself. In devotion to the Most Sacred Heart of Jesus, the Roman Catholic venerates in a sense of love, responding to love. In devotion to the Immaculate Heart of Mary, love is formed from study and imitation of Mary’s yes to God as the mother of Jesus. In this devotion, love is more the result, than the “object” of the devotion; the object being rather to love God and Jesus by uniting one’s self to Mary for this purpose and by imitating her virtues, to help one achieve this. History of the devotion to the Immaculate Heart of Mary is connected in many ways to that of the Sacred Heart of Jesus. Christians were drawn to the love and virtues of the Immaculate Heart of Mary, and this paved the devotion from the beginning. Early Christians had compassion for the Virgin Mary, and the Gospels recount prophecy delivered to her at Jesus’ presentation in the temple, and that her heart would be pierced with a sword. The image of the Immaculate Heart of Mary with the pierced heart is the most popular representation. St. John’s Gospel further invites us to the attention of Mary’s heart with its depiction of Mary at the foot of the cross at Jesus’ crucifixion. St. Augustine tells us that Mary was more blessed in having born Christ in her heart, than in having conceived him in the flesh.