Sunday, July 5, 2020

- July 04, 2020

Fifth Sunday after Pentecost (14^th S. Ord. Time)

Haggai, Chapter 2, verse 5

This is the commitment I made to you when you came out of Egypt. My spirit remains in your midst; do not fear!

The prophet here is assuring the people of God’s presence. During the time of exile under the reign of Darius people needed to be reminded of God’s presence. How blessed we are that as Catholics and Non-Catholics we have God in our very presence in the Sanctuary of the Blessed Sacrament. Each time we visit our soul is filled with grace; it is like a river that flows to the sea and with each visit our soul receives a small stream of love and kindness so that it grows fuller and stronger on the way.

Jesus awaits us in there; let us not refuse to meet Him in adoration, contemplating Him in full faith; opening ourselves to making amends for the offenses and crimes we and the world has committed. Let our adoration never cease.^{^[1]}

Speak Lord; your servant is listening^{^[2]}

Ultimately, discernment leads to the wellspring of undying life: to know the Father, the only true God, and the one whom he has sent, Jesus Christ. It requires no special abilities, nor is it only for the more intelligent or better educated. The Father readily reveals himself to the lowly. The Lord speaks to us in a variety of ways, at work, through others and at every moment. Yet we simply cannot do without the silence of prolonged prayer, which enables us better to perceive God’s language, to interpret the real meaning of the inspirations we believe we have received, to calm our anxieties and to see the whole of our existence afresh in his own light. In this way, we allow the birth of a new synthesis that springs from a life inspired by the Spirit. Nonetheless, it is possible that, even in prayer itself, we could refuse to let ourselves be confronted by the freedom of the Spirit, who acts as he wills. We must remember that prayerful discernment must be born of a readiness to listen: to the Lord and to others, and to reality itself, which always challenges us in new ways. Only if we are prepared to listen, do we have the freedom to set aside our own partial or insufficient ideas, our usual habits and ways of seeing things. In this way, we become truly open to accepting a call that can shatter our security, but lead us to a better life. It is not enough that everything be calm and peaceful. God may be offering us something more, but in our comfortable inadvertence, we do not recognize it. Naturally, this attitude of listening entails obedience to the Gospel as the ultimate standard, but also to the Magisterium that guards it, as we seek to find in the treasury of the Church whatever is most fruitful for the “today” of salvation. It is not a matter of applying rules or repeating what was done in the past, since the same solutions are not valid in all circumstances and what was useful in one context may not prove so in another. The discernment of spirits liberates us from rigidity, which has no place before the perennial “today” of the risen Lord. The Spirit alone can penetrate what is obscure and hidden in every situation, and grasp its every nuance, so that the newness of the Gospel can emerge in another light.

“Blessed are those who mourn, for they will be comforted”^{^[3]}

The world tells us exactly the opposite: entertainment, pleasure, diversion and escape make for the good life. The worldly person ignores problems of sickness or sorrow in the family or all around him; he averts his gaze. The world has no desire to mourn; it would rather disregard painful situations, cover them up or hide them. Much energy is expended on fleeing from situations of suffering in the belief that reality can be concealed. But the cross can never be absent. A person who sees things as they truly are and sympathizes with pain and sorrow is capable of touching life’s depths and finding authentic happiness. He or she is consoled, not by the world but by Jesus. Such persons are unafraid to share in the suffering of others; they do not flee from painful situations. They discover the meaning of life by coming to the aid of those who suffer, understanding their anguish and bringing relief. They sense that the other is flesh of our flesh, and are not afraid to draw near, even to touch their wounds. They feel compassion for others in such a way that all distance vanishes. In this way they can embrace Saint Paul’s exhortation: “Weep with those who weep” Knowing how to mourn with others: that is holiness.

Fifth Sunday after Pentecost[4]

The importance of forgiving injuries. Again, there is a Petrine motif because of the proximity to the feast. (This Sunday was originally known as the "First Sunday after the Feast of the Apostles.")[5]

WITH the priest in the Introit of the Mass, let us implore God’s assistance, and say: “Hear, O Lord, my voice, with which I have cried to Thee; be Thou my helper, forsake not, do not Thou despise me, O God, my Savior. The Lord is my light and my salvation, whom shall I fear?” (Ps. xxvi. 7, 9, 1.)

Prayer. O God, Who hast prepared invisible goods for them that love Thee, infuse into our hearts the affection of Thy love, that loving Thee in all things and above all, we may obtain Thy promises which surpass every desire.

EPISTLE, i. Peter iii. 8-15.

Dearly Beloved: Be ye all of one mind, having compassion one of another, being lovers of the brotherhood, merciful, modest, humble: not rendering evil for evil, nor railing for railing, but contrariwise, blessing: for unto this are you called, that you may inherit a blessing. For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile. Let him decline from evil, and do good: let him seek after peace, and pursue it: because the eyes of the Lord are upon the just, and His ears unto their prayers: but the countenance of the Lord upon them that do evil things. And who is he that can hurt you, if you be zealous of good? But if also you suffer anything for justice sake, blessed are ye. And be not afraid of their fear, and be not troubled; but sanctify the Lord Christ in your hearts. How may and ought we to sanctify the Lord Jesus in our hearts? By faithfully imitating Him; for thereby we become His true and faithful disciples, honor Him, sanctify ourselves and edify others, who by our good example are led to admire Christianity, and Christ its founder, and to become His followers.

GOSPEL. Matt. v. 20-24.

At that time Jesus said to His disciples: I tell you, unless your justice abounds more than that of the scribes and Pharisees, you shall not enter into the kingdom of heaven. You have heard that it was said to them of old: Thou shalt not kill and whosoever shall kill shall be in danger of the judgment. But I say to you: that whosoever is angry with his brother, shall be in danger of the judgment. And whosoever shall say to his brother, Raca, shall be in danger of the council. And whoso ever shall say, thou fool, shall be in danger of hell fire. If therefore thou offer thy gift at the altar, and there thou remember that thy brother hath anything against thee: leave there thy offering before the altar, and go first to be reconciled to thy brother, and then coming thou shalt offer thy gift.

In what did the justice of the Pharisees consist? They were very pious in outward appearance, and avoided those vices which caused temporal disgrace and injury; but, on the other hand, they were full of malice in their hearts, and this Christ often reproached them with, calling them hypocrites.

How are we to understand what Christ says about anger and using abusive words? The meaning of His words is, “You have heard from your teachers and doctors of the law, that whosoever shall kill shall be in danger of the judgment of men ; but I say to you, who think it no sin to be angry or envious, that whosoever is angry with his brother without cause, shall be in danger of the judgment of God. You have heard that whosoever calls his brother fool, shall be brought before the council and punished; but I say to you, that God punishes with hell fire every grievous offence against your neighbor, as also the hatred and enmity of your heart towards Him.”

Why must one first be reconciled to his brother before he offers his gift at the altar, or undertakes any good work? Because no offering, or other good work, can be pleasing to God so long as we are living in enmity, hatred, and strife with our neighbor, and thereby going directly against His will and example.

Remedies for Anger.

The first and best means to overcome anger is humility; to become thus humble, gentle, and patient, one must often consider the example of Christ, Who endured so many contradictions, persecutions, and insults, without reviling again when reviled Himself, and without threatening vengeance to any one for all He suffered. An excellent preventive to anger is, to think over in the morning what causes will be likely to draw us into anger at any time during the day, and to guard ourselves against them beforehand, by a firm resolution to bear everything patiently for the love of God; and then, when anything vexatious occurs and excites our anger, to say and do nothing so long as the anger lasts.

How shall we be reconciled with our enemies? Not only with the lips but from the heart, and with sincerity and promptness. “Is he absent whom you have wronged,” says St. Augustine, “so that you cannot easily reach him? humble yourself then before God, and ask His pardon before you offer your gift, with a firm resolution to be reconciled with your enemy as soon as possible.”

INSTRUCTION ON SWEARING.

To swear is to call upon God, upon His truth, His justice, or other attributes, or upon His creatures, in the name of God, as witnesses of the truth.

Is swearing lawful, and when? Yes, when necessity demands it, and when the matter sworn to is true and just: when a man thus swears he imitates God, honors Him as all-holy, all-wise, all-just, and contributes to the triumph of justice and innocence. On the other hand, great sins are committed:

1. By those who swear in a false and unjust cause, which may be, besides, of little moment; for they call upon God as a witness to falsehood and wrong, thus violating His truth and justice.

2. By those who swear in a good cause, but without necessity or a sufficient reason; for it is certainly unseemly to call God as witness on every trivial occasion.

3. In like manner, they sin grievously and constantly who have become so habituated to swearing as to break out into oaths, without so much as knowing or thinking whether the thing is true or false, whether they will keep their word or not; where by they expose themselves to great danger, both because they run the risk of swearing falsely, and also because they frivolously abuse the name of God, of His saints, and of His works.

Everyone, says St. Chrysostom, who swears often sometimes swears falsely; just as lie who talks a great deal sometimes utters things unseemly and improper. For this reason, according to the opinion of St. Augustine, the Savior forbade Christians to swear at all (Matt. v. 34), that they might not fall into a habit of swearing, and, by reason of that, into swearing falsely. Whoever has this habit should take the greatest pains to overcome it. To accomplish which, it will be useful to him to reflect:

1. That if we have to render an account for every idle word we speak, how much more strictly will we be judged for needless, idle, and false oaths! “Remember thy last end, and thou shalt not sin,”

2. To remember that persons who swear so lightly are generally less believed than others.

3. To repent each time that he swears, and to punish himself by a penance.

Daily Devotions

· Today in honor of the Holy Trinity do the Divine Office giving your day to God. To honor God REST: no shopping after SUNSET ON SATURDAY till Monday. Don’t forget the internet.

· Offering to the sacred heart of Jesus

· Drops of Christ’s Blood

· Universal Man Plan

· Rosary