Monday Night at the Movies
Feast of St. Mark
Jeremiah, Chapter 42, Verse 11-16
11 Do not FEAR the king of Babylon, as you do now. Do not fear him—oracle of the LORD—for I am with you to save you, to rescue you from his power. 12 I will take pity on you, so that he will have pity on you and let you return to your land. 13 But if you keep saying, “We will not stay in this land,” thus disobeying the voice of the LORD, your God, 14 and saying, “No, we will go to the land of Egypt, where we will not see war, nor hear the trumpet alarm, nor hunger for bread. There we will live!” 15 then listen to the word of the LORD, remnant of Judah: Thus says the LORD of hosts, the God of Israel: If you are set on going to Egypt and settling down there once you arrive, 16 the sword you fear shall overtake you in the land of Egypt; the hunger you dread shall pursue you to Egypt and there you shall die.
Faith is always a great multiplier in overcoming odds take the story of Glen Cunningham who beat the odds to go on to compete at the Olympics.
Glenn Verniss Cunningham (August 4, 1909 – March 10, 1988) was an American distance runner and athlete considered by many the greatest American miler of all time. Cunningham was nicknamed the "Kansas Flyer", the "Elkhart Express" and the "Iron Horse of Kansas".
Cunningham's legs were very badly burned in an explosion caused when someone accidentally put gasoline instead of kerosene in the can at his schoolhouse when he was eight and his brother Floyd was thirteen. Floyd died in the fire. When the doctors recommended amputating Glenn's legs, he was so distressed his parents would not allow it. The doctors predicted he might never walk normally again. He had lost all the flesh on his knees and shins and all the toes on his left foot. Also, his transverse arch was practically destroyed. However, his great determination, coupled with hours upon hours of a new type of therapy, enabled him to gradually regain the ability to walk and to proceed to run. It was in the early summer of 1919 when he first tried to walk again, roughly two years after the accident. He had a positive attitude as well as a strong religious faith. His favorite Bible verse was Isaiah 40:31: "But those who wait on the Lord shall renew their strength; they shall mount up with wings like eagles, they shall run and not be weary, they shall walk and not faint."
He competed in both the 1932 Summer Olympics as well as the 1936 Summer Olympics. While on the ship traveling from the U.S. to Germany, he was voted "Most Popular Athlete" by his fellow Olympians.
In 1934, he set the world record for the mile run at 4:06.8, which stood for three years.
Mental prayer according to St. Teresa of Avila is nothing more than, “A close sharing between friends; it means taking time frequently to be alone with him who we know loves us.” Mental prayer is the raising of our mind to God in a quiet intimate conversation. We acquire the “mind of Christ” (I Cor. 2:16) by spending time in his company, in quiet, intimate conversation. We need to set time aside for mental prayer (20 minutes should be the minimum) Most of that time we should be listening for God’s word in our soul. The best place for our conversations is before the Blessed Sacrament but any quiet place with few distractions will do. It is best to begin by making an “act of the presence of God” which is a short prayer addressing God and acknowledging his presence. During our time with the Lord we should tell him about the things of our heart, what we think we are doing well and not so well and what are our concerns. We may bring along a Bible or spiritual book to discuss with our Lord. It is always a good idea to invite the Mother of Christ into the conversation. Mental Prayer can be a one-shot deal, but it is always better when we set aside time every day for our conversation with God.
Mental Prayer was the premise of my book, “Coffee with Christ” here is an excerpt from the book.
The idea of this book is to seek friendship with God through Christ, the Holy Spirit and His mother-Mary. Prayer is, in its purest sense, a personal journey or intimacy with Our Lord. There is no greater help in our life’s journey in this world than through friendship with Jesus Christ and His mother.
The imaginary premise of this book is to have a regular “Coffee Clutch” with Christ and gather for coffee and conversation through the inspiration of the Holy Spirit. Ideally this book will serve as encouragement for you to enter into your own “coffee clutch” with Christ. Having a regular or daily set time or appointment to meet and discuss with Him your hopes, dreams, plans and goals. To bear your heart to Him: To just sit down with Christ and talk, laugh, and enjoy each other’s company, over a cup of coffee and to make the common Holy and grow in the love and likeness to our Lord and Savior Jesus Christ. The plan of the journal is to talk with Christ over the next 30 days and enjoy a cup of coffee with Him and contains my personal reflections with Him. Ideally this little saga of mine will inspire you to have the habit of talking intimately with our Lord yourself and I will at the end of my reflections in this book include 10 days of questions for your own “Coffee Clutch” with Christ. The forty days (30 + 10) in this journal are ideally suited for reflection during the season of Lent; however, it is also suitable for anytime during the year.
Note: This journal is merely my own reflections on spiritual matters and may or may not be in accord with the magisterium of the Holy Roman Catholic Church.
Feast of St. Mark
John Mark, later known simply as Mark, was a Jew by birth. He was the son of that Mary who was proprietress of the Cenacle or "upper room" which served as the meeting place for the first Christians in Jerusalem (Acts 12:12). He was still a youth at the time of the Savior's death. In his description of the young man who was present when Jesus was seized and who fled from the rabble leaving behind his "linen cloth," the second Evangelist might possibly have stamped the mark of his own identity. During the years that followed, the rapidly maturing youth witnessed the growth of the infant Church in his mother's Upper Room and became acquainted with its traditions. This knowledge he put to excellent use when compiling his Gospel. Later, we find Mark acting as a companion to his cousin Barnabas and Saul on their return journey to Antioch and on their first missionary journey. But Mark was too immature for the hardships of this type of work and therefore left them at Perge in Pamphylia to return home. As the two apostles were preparing for their second missionary journey, Barnabas wanted to take his cousin with him. Paul, however, objected. Thereupon the two cousins undertook a missionary journey to Cyprus. Time healed the strained relations between Paul and Mark, and during the former's first Roman captivity (61-63), Mark rendered Paul valuable service (Col. 4:10; Philem. 24), and the Apostle learned to appreciate him. When in chains the second time Paul requested Mark's presence (2 Tim. 4:11). An intimate friendship existed between Mark and Peter; he played the role of Peter's companion, disciple, and interpreter. According to the common patristic opinion, Mark was present at Peter's preaching in Rome and wrote his Gospel under the influence of the prince of the apostles. This explains why incidents which involve Peter are described with telling detail (e.g., the great day at Capharnaum, 1:14f)). Little is known of Mark's later life. It is certain that he died a martyr's death as bishop of Alexandria in Egypt. His relics were transferred from Alexandria to Venice, where a worthy tomb was erected in St. Mark's Cathedral. The Gospel of St. Mark, the shortest of the four, is, above all, a Roman Gospel. It originated in Rome and is addressed to Roman, or shall we say, to Western Christianity. Another high merit is its chronological presentation of the life of Christ. For we should be deeply interested in the historical sequence of the events in our blessed Savior's life. Furthermore, Mark was a skilled painter of word pictures. With one stroke he frequently enhances a familiar scene, shedding upon it new light. His Gospel is the "Gospel of Peter," for he wrote it under the direction and with the aid of the prince of the apostles. "The Evangelist Mark is represented as a lion because he begins his Gospel in the wilderness, `The voice of one crying in the desert: Make ready the way of the Lord,' or because he presents the Lord as the unconquered King."
Patron: Against impenitence; attorneys; barristers; captives; Egypt; glaziers; imprisoned people; insect bites; lions; notaries; prisoners; scrofulous diseases; stained glass workers; struma; Diocese of Venice, Florida; Venice, Italy.
Winged lion; fig tree; pen; book and scroll; club; barren fig tree; scroll with
words Pax Tibi; winged and nimbed lion; lion.
Often Pictured as: Man writing or holding his gospel; man with a halter around his neck; lion in the desert; man with a book or scroll accompanied by a winged lion; holding a palm and book; holding a book with pax tibi Marce written on it; bishop on a throne decorated with lions; helping Venetian sailors; rescuing Christian slaves from Saracens.
Feast of St. Mark, the Patron Saint of Venice
In Italy April 25th is Liberation Day, a national holiday commemorating the end of World War II in 1945 and the Nazi occupation of Italy. But for Venetians April 25th is an even older holiday, Festa di San Marco, or The Feast of St Mark. April 25th is the anniversary of St Mark’s death in 68 A.D. and in Venice is a lively celebration. Mass is held in the morning at Saint Mark’s Basilica, and there is music, dancing, concerts and carnivals throughout the day. Of course it wouldn’t be a festival in Venice without a Gondola Race! The "Regata di Traghetti" starts at the island of Sant’Elena and ends at the Punta della Dogana, at the entrance of the Grand Canal. One look at Saint Mark’s Square with Saint Mark’s Basilica is proof enough that the city is anything but subtle about their pride in their patron saint. The winged lion, which represents St Mark and is the famous symbol of the city of Venice, can also be found in Piazza San Marco, and all over Venice for that matter. Saint Mark may be a ubiquitous symbol in Venice today, but before the year 828 Saint Mark's remains were in Alexandria. Being an important maritime power, Venice needed equally important relics, a status symbol at the time. Venetian merchants Buono da Malamocco and Rustico da Torcello were up for the job, and smuggled Saint Mark’s remains from Alexandria into Venice. They accomplished the difficult task by hiding the relics in shipments of pork meat, which were understandably off-putting to the Islamic inspectors. Perhaps it’s because of the great effort taken to "import" Saint Mark’s remains that Venetians have always been so proud of their patron saint.
Festival of the Blooming Rose
The celebration is also known as the "Festival of the Blooming Rose,” and it is tradition for men to give the woman they love a "bocolo," a red rose bud to symbolize their love. The legend surrounding the tradition of the rosebud centers on two star-crossed lovers, Maria Partecipazio, the Doge’s daughter, and Tancredi the troubadour. Maria was a beautiful noblewoman, whose father forbid her romance with Tancredi because of his lower social class. Tancredi enrolls in the army, seeking fame and glory through battle that would elevate his social status, making him able to return home worthy of Maria. He fought valiantly, but was ultimately killed in battle in Spain. Tancredi fell mortally wounded onto a rosebush, and with the last of his strength picked a rosebud and asked his friend Orlando the Paladin to take it back to Maria. Orlando returned to Venice on April 24th, and true to his word gave Maria the rosebud, still stained with Tancredi’s blood. The next day, on April 25th, Maria was found dead with the rose over her broken heart. So, while flowers are always a welcome gesture, if you’re in Venice for April 25th, be sure to symbolize your eternal love with a red rosebud!
Catechism of the Catholic Church
PART ONE: THE PROFESSION OF FAITH
SECTION TWO I. THE CREEDS
CHAPTER ONE-I BELIEVE IN GOD THE FATHER
Article 1 "I BELIEVE IN GOD THE FATHER ALMIGHTY, CREATOR OF HEAVEN AND EARTH"
Paragraph 1. I BELIEVE IN GOD
199 "I believe in God": this first affirmation of the Apostles' Creed is also the most fundamental. the whole Creed speaks of God, and when it also speaks of man and of the world it does so in relation to God. the other articles of the Creed all depend on the first, just as the remaining Commandments make the first explicit. the other articles help us to know God better as he revealed himself progressively to men. "The faithful first profess their belief in God."
I. "I BELIEVE IN ONE GOD"
200 These are the words with which the Niceno-Constantinopolitan Creed begins. the confession of God's oneness, which has its roots in the divine revelation of the Old Covenant, is inseparable from the profession of God's existence and is equally fundamental. God is unique; there is only one God: "The Christian faith confesses that God is one in nature, substance and essence."
201 To Israel, his chosen, God revealed himself as the only One: "Hear, O Israel: the LORD our God is one LORD; and you shall love the LORD your God with all your heart, and with all your soul, and with all your might." Through the prophets, God calls Israel and all nations to turn to him, the one and only God: "Turn to me and be saved, all the ends of the earth! For I am God, and there is no other.. . To me every knee shall bow, every tongue shall swear. 'Only in the LORD, it shall be said of me, are righteousness and strength.'"
202 Jesus himself affirms that God is "the one Lord" whom you must love "with all your heart, and with all your soul, and with all your mind, and with all your strength". At the same time Jesus gives us to understand that he himself is "the Lord". To confess that Jesus is Lord is distinctive of Christian faith. This is not contrary to belief in the One God. Nor does believing in the Holy Spirit as "Lord and giver of life" introduce any division into the One God:
We firmly believe and confess without reservation that there is only one true God, eternal infinite (immensus) and unchangeable, incomprehensible, almighty and ineffable, the Father and the Son and the Holy Spirit; three persons indeed, but one essence, substance or nature entirely simple.
II. GOD REVEALS HIS NAME
203 God revealed himself to his people Israel by making his name known to them. A name expresses a person's essence and identity and the meaning of this person's life. God has a name; he is not an anonymous force. To disclose one's name is to make oneself known to others; in a way it is to hand oneself over by becoming accessible, capable of being known more intimately and addressed personally.
204 God revealed himself progressively and under different names to his people, but the revelation that proved to be the fundamental one for both the Old and the New Covenants was the revelation of the divine name to Moses in the theophany of the burning bush, on the threshold of the Exodus and of the covenant on Sinai.
The living God
205 God calls Moses from the midst of a bush that bums without being consumed: "I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob." God is the God of the fathers, the One who had called and guided the patriarchs in their wanderings. He is the faithful and compassionate God who remembers them and his promises; he comes to free their descendants from slavery. He is the God who, from beyond space and time, can do this and wills to do it, the God who will put his almighty power to work for this plan.
"I Am who I Am"
Moses said to God, "If I come to the people of Israel and say to them, 'The God of your fathers has sent me to you', and they ask me, 'What is his name?' what shall I say to them?" God said to Moses, "I AM WHO I AM." and he said, "Say this to the people of Israel, 'I AM has sent me to you'. . . this is my name for ever, and thus I am to be remembered throughout all generations."
206 In revealing his mysterious name, YHWH ("I AM HE WHO IS", "I AM WHO AM" or "I AM WHO I AM"), God says who he is and by what name he is to be called. This divine name is mysterious just as God is mystery. It is at once a name revealed and something like the refusal of a name, and hence it better expresses God as what he is - infinitely above everything that we can understand or say: he is the "hidden God", his name is ineffable, and he is the God who makes himself close to men.
207 By revealing his name God at the same time reveals his faithfulness which is from everlasting to everlasting, valid for the past ("I am the God of your father"), as for the future ("I will be with you"). God, who reveals his name as "I AM", reveals himself as the God who is always there, present to his people in order to save them.
208 Faced with God's fascinating and mysterious presence, man discovers his own insignificance. Before the burning bush, Moses takes off his sandals and veils his face in the presence of God's holiness. Before the glory of the thrice-holy God, Isaiah cries out: "Woe is me! I am lost; for I am a man of unclean lips." Before the divine signs wrought by Jesus, Peter exclaims: "Depart from me, for I am a sinful man, O Lord." But because God is holy, he can forgive the man who realizes that he is a sinner before him: "I will not execute my fierce anger. . . for I am God and not man, the Holy One in your midst." The apostle John says likewise: "We shall. . . reassure our hearts before him whenever our hearts condemn us; for God is greater than our hearts, and he knows everything."
209 Out of respect for the holiness of God, the people of Israel do not pronounce his name. In the reading of Sacred Scripture, the revealed name (YHWH) is replaced by the divine title "LORD" (in Hebrew Adonai, in Greek Kyrios). It is under this title that the divinity of Jesus will be acclaimed: "Jesus is LORD."
"A God merciful and gracious"
After Israel's sin, when the people had turned away from God to worship the golden
calf, God hears Moses' prayer of intercession and agrees to walk in the midst
of an unfaithful people, thus demonstrating his love. When Moses asks to
see his glory, God responds "I will make all my goodness pass before you,
and will proclaim before you my name "the LORD" [YHWH]." Then
the LORD passes before Moses and proclaims, "YHWH,
YHWH, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness"; Moses then confesses that the LORD is a forgiving God.
211 The divine name, "I Am" or "He Is", expresses God's faithfulness: despite the faithlessness of men's sin and the punishment it deserves, he keeps "steadfast love for thousands". By going so far as to give up his own Son for us, God reveals that he is "rich in mercy". By giving his life to free us from sin, Jesus reveals that he himself bears the divine name: "When you have lifted up the Son of man, then you will realize that "I AM"."
God alone IS
212 Over the centuries, Israel's faith was able to manifest and deepen realization of the riches contained in the revelation of the divine name. God is unique; there are no other gods besides him.
He transcends the world and history. He made heaven and earth: "They will perish, but you endure; they will all wear out like a garment.... but you are the same, and your years have no end."
In God "there is no variation or shadow due to change." God is "HE WHO IS", from everlasting to everlasting, and as such remains ever faithful to himself and to his promises.
213 The revelation of the ineffable name "I AM WHO AM" contains then the truth that God alone IS. the Greek Septuagint translation of the Hebrew Scriptures, and following it the Church's Tradition, understood the divine name in this sense: God is the fullness of Being and of every perfection, without origin and without end. All creatures receive all that they are and have from him; but he alone is his very being, and he is of himself everything that he is.
III. GOD, "HE WHO IS", IS TRUTH AND LOVE
214 God, "HE WHO IS", revealed himself to Israel as the one "abounding in steadfast love and faithfulness". These two terms express summarily the riches of the divine name. In all his works God displays, not only his kindness, goodness, grace and steadfast love, but also his trustworthiness, constancy, faithfulness and truth. "I give thanks to your name for your steadfast love and your faithfulness." He is the Truth, for "God is light and in him there is no darkness"; "God is love", as the apostle John teaches.
God is Truth
215 "The sum of your word is truth; and every one of your righteous ordinances endures forever." "and now, O LORD God, you are God, and your words are true"; this is why God's promises always come true. God is Truth itself, whose words cannot deceive. This is why one can abandon oneself in full trust to the truth and faithfulness of his word in all things. the beginning of sin and of man's fall was due to a lie of the tempter who induced doubt of God's word, kindness and faithfulness.
216 God's truth is his wisdom, which commands the whole created order and governs the world. God, who alone made heaven and earth, can alone impart true knowledge of every created thing in relation to himself.
217 God is also truthful when he reveals himself - the teaching that comes from God is "true instruction". When he sends his Son into the world it will be "to bear witness to the truth": "We know that the Son of God has come and has given us understanding, to know him who is true."
God is Love
218 In the course of its history, Israel was able to discover that God had only one reason to reveal himself to them, a single motive for choosing them from among all peoples as his special possession: his sheer gratuitous love. and thanks to the prophets Israel understood that it was again out of love that God never stopped saving them and pardoning their unfaithfulness and sins.
219 God's love for Israel is compared to a father's love for his son. His love for his people is stronger than a mothers for her children. God loves his people more than a bridegroom his beloved; his love will be victorious over even the worst infidelities and will extend to his most precious gift: "God so loved the world that he gave his only Son."
220 God's love is "everlasting": "For the mountains may depart and the hills be removed, but my steadfast love shall not depart from you." Through Jeremiah, God declares to his people, "I have loved you with an everlasting love; therefore, I have continued my faithfulness to you."
221 But St. John goes even further when he affirms that "God is love": God's very being is love. By sending his only Son and the Spirit of Love in the fullness of time, God has revealed his innermost secret: God himself is an eternal exchange of love, Father, Son and Holy Spirit, and he has destined us to share in that exchange.
IV. THE IMPLICATIONS OF FAITH IN ONE GOD
222 Believing in God, the only One, and loving him with all our being has enormous consequences for our whole life.
223 It means coming to know God's greatness and majesty: "Behold, God is great, and we know him not." Therefore, we must "serve God first".
224 It means living in thanksgiving: if God is the only One, everything we are and have comes from him: "What have you that you did not receive?" "What shall I render to the LORD for all his bounty to me?"
225 It means knowing the unity and true dignity of all men: everyone is made in the image and likeness of God.
226 It means making good use of created things: faith in God, the only One, leads us to use everything that is not God only insofar as it brings us closer to him, and to detach ourselves from it insofar as it turns us away from him:
My Lord and my God, take from me everything that distances me from you.
My Lord and my God, give me everything that brings me closer to you
My Lord and my God, detach me from myself to give my all to you.
227 It means trusting God in every circumstance, even in adversity. A prayer of St. Teresa of Jesus wonderfully expresses this trust:
Let nothing trouble you / Let nothing frighten you Everything passes / God never changes Patience / Obtains all Whoever has God / Wants for nothing God alone is enough.
228 "Hear, O Israel, the LORD our God is one LORD..." (Dt 6:4; Mk 12:29). "The supreme being must be unique, without equal. . . If God is not one, he is not God" (Tertullian, Adv. Marc., 1, 3, 5: PL 2, 274).
229 Faith in God leads us to turn to him alone as our first origin and our ultimate goal, and neither to prefer anything to him nor to substitute anything for him.
230 Even when he reveals himself, God remains a mystery beyond words: "If you understood him, it would not be God" (St. Augustine, Sermo 52, 6, 16: PL 38, 360 and Sermo 117, 3, 5: PL 38, 663).
231 The God of our faith has revealed himself as HE WHO IS; and he has made himself known as "abounding in steadfast love and faithfulness" (Ex 34:6). God's very being is Truth and Love.
· Eat waffles and Pray for the assistance of the Angels
· Litany of the Most Precious Blood of Jesus
· Monday: Litany of Humility
 Hahn, Scott, Signs of Life; 40 Catholic Customs and their biblical roots. Chap. 37. Mental Prayer.