SMOKE IN THIS LIFE, NOT THE NEXT
Wed, Sep 9 — Cranberry Bog Harvest
The field teaches urgency.
Cigar: Cranberry‑bright Connecticut
Drink: Bulleit
Reflection: What labor today spares fire tomorrow?
The cranberry bog at harvest is a sight of judgment and mercy: the berries rise, the water lifts what is worthy, and the rest sinks. It is a quiet parable of Purgatory. Faith does not tell us the precise duration of those purifying pains. We only know they are measured by Divine Justice, proportioned to the weight of faults left unexpiated. Yet God, without violating His justice, may shorten them by intensifying their cleansing — and the Church Militant may hasten their release through the Holy Sacrifice of the Mass and the suffrages offered for the departed.
The doctors speak plainly: these pains are long. Bellarmine does not soften the truth. He writes that the sufferings of Purgatory are not confined to ten or twenty years, and in some cases may stretch across centuries. But even if they lasted only twenty years, who could endure violent, unrelenting pain without sleep, without rest, without relief? What man would not surrender his entire fortune to escape such torment?
And if this is true, why hesitate to embrace penance now? Why fear vigils, fasts, almsgiving, long prayers, or contrition marked by sighs and tears? The cranberry harvest reminds us: better to labor now, while the field is ours, than to wait for the waters of purification to do what we refused to begin.
Tonight’s smoke rises as a small offering — a reminder that the work of repentance is lighter than the fire of delay.
Introduction to the Second Book of Maccabees[1]The author of this book focuses on the Maccabean Revolt against Antiochus IV Epiphanes and concludes with the defeat of the Syrian general Nicanor in 161 BC by Judas Maccabeus, the hero of the hard work. Unlike 1 Maccabees, 2 Maccabees was written in Koine Greek, probably in Alexandria, Egypt, c 124 BC. It presents a revised version of the historical events recounted in the first seven chapters of 1 Maccabees, adding material from the Pharisaic tradition, including prayer for the dead and a resurrection on Judgment Day. Catholics and Eastern Orthodox consider the work to be canonical and part of the Bible. Protestants and Jews reject most of the doctrinal issues present in the work. Some Protestants include 2 Maccabees as part of the Biblical Apocrypha, useful for reading in the church. Unlike 1 Maccabees, 2 Maccabees does not attempt to provide a complete account of the events of the period. The author seems primarily interested in providing a theological interpretation of the events; in this book God's interventions direct the course of events, punishing the wicked and restoring the Temple to his people. It has been suggested that some events appear to be presented out of strict chronological order to make theological points, but there seems little reason to expect a sequential chronology anyway, and little evidence for demonstrating the point one way or the other. Some of the numbers cited for sizes of armies may also appear exaggerated, though not all of the manuscripts of this book agree. The Greek style of the writer is very educated, and he seems well-informed about Greek customs. The action follows a very simple plan: after the death of Antiochus IV Epiphanes, the Feast of the Dedication of the Temple is instituted.
The newly dedicated Temple is threatened by Nicanor, and after his death, the festivities for the dedication are concluded. A special day is dedicated to commemorating the Jewish victory called "Adar" and each year it is celebrated two days before "Mordecai Day". 2 Maccabees demonstrates several points of doctrinal interpretation deriving from Pharisaic Judaism, and also found in Catholic and Eastern Orthodox theology. Doctrinal issues that are raised in 2 Maccabees include:
Prayer for the dead and sacrificial offerings,
both to free the dead from sin
Merits of the martyrs
Intercession of the saints (15:11–17) (at least as
seen from a Christian viewpoint); the New American Bible comments on verse 14
"Jeremiah’s prayer in heaven has been taken in the Roman Catholic
tradition as a biblical witness to the intercession of the saints"
Specific mention of creation ex nihilo (II Maccabees 7:28)
In particular, the long descriptions of the martyrdoms of Eleazar and of a mother with her
seven sons (2
Macc 6:18–7:42) caught the imagination of medieval Christians. Several churches
are dedicated to the "Maccabeean martyrs", and they are among the few
pre-Christian figures to appear on the Catholic calendar of saints' days (that
number is considerably higher in the Eastern Orthodox churches' calendars,
where they also appear). The book is considered the first model of the medieval
stories of the martyrs. Catholic apologist, Jimmy Akin examines Hebrews 11:35 ("Some were
tortured, refusing to accept release, that they might rise again to a better
life") and notes that this hope of eternal life after torture is not found
anywhere in the Protocanonicals of the Old Testament, but is found in 2 Maccabees 7.
SEPTEMBER
9 Wednesday 15th Week of Pentecost
St. Peter Claver
2 Maccabees, Chapter 3, Verse 25
A caparisoned horse would be a horse that has its mane and tail
decoratively tied and saddle and accoutrements highly decorative with the rider
in a golden armor being of kingly or princely rank. This imagery noted shows
that God will defend His temple. Heliodorus was on a mission to defraud the
temple of its funds when he was struck down by this vision. In many respects,
it is a shadow of the conversion of Saul when God defends the living temples of
His church, the new Christians.
The True Temple of God
Some thousand years before the
time of Christ, the great Temple of Solomon was built. Previously, the tribes
of Israel had worshipped God in sanctuaries housing the ark of the covenant.
King David had desired to build a permanent house of God for the ark. But that
work was accomplished by his son Solomon, equally famous for his wisdom and his
eventual corruption. In the Old Testament, the Temple was often referred to as
"the house of the Lord." Sometimes it is called "Zion," as
in today's Psalm, a term that also referred to the city of Jerusalem. The
Temple was a barometer of sorts for the health of the covenantal relationship
between God and the people. Many prophets warned that a failure to uphold the
Law and live the covenant would result in the destruction of the Temple. The
prophet Jeremiah, for example, warned that having the temple couldn't protect
the people from the consequences of their sins: "Put not your trust in
these deceitful words: 'This is the Temple of the Lord, the temple of the Lord,
the temple of the Lord'" (Jer 7:4). In 587 B.C., the Temple was destroyed
by King Nebuchadnezzar and the Babylonians, marking the start of the exile.
During that time, in the 25th year of exile, the prophet Ezekiel had a vision
of a new temple (see Ez 40-48). The description of the temple hearkened back in
various ways to the first chapters of Genesis (see 2:10-14), including
references to pure water, creatures in abundance and unfading trees producing
continuous fresh fruit. This heavenly temple, it was commonly believed, would descend
from heaven and God would then dwell in the midst of mankind. After the exile,
the Temple was rebuilt, then damaged and rebuilt again. Finally, not long
before the birth of Christ, Herod built a glorious temple. It was there that
Jesus was presented by Mary and Joseph and blessed by Simeon (see Lk 2:22-35)
and where he, as a youth, spent time talking to the teachers of the Law (Lk
2:43-50). It was also the setting for the scene described in the Gospel -- the
cleansing of the Temple and Jesus' shocking prophecy: "Destroy this temple
and in three days I will raise it up." Was Jesus, in cleansing the Temple,
attacking the Temple itself? No. And did Jesus, in making his remark, say he
would destroy the temple? No. But, paradoxically, the love of the Son for his
Father and his Father's house did point toward the demise of the Temple.
"This is a prophecy of the Cross," wrote Cardinal Joseph Ratzinger in
"The Spirit of the Liturgy." "He shows that the destruction of
his earthly body will be at the same time the end of the Temple." Why?
Because a new and everlasting Temple was established by the death and
resurrection of the Son of God. "With his resurrection the new Temple will
begin: the living body of Jesus Christ, which will now stand in the sight of
God and be the place of all worship. Into this body he incorporates men."
The new Temple of God did, in fact, come down from heaven. It dwelt among man
(see Jn 1:14). "It" is a man: "Christ is the true temple of God,
'the place where his glory dwells'; by the grace of God, Christians also become
temples of the Holy Spirit, living stones out of which the Church is
built" (Catechism of the Catholic Church, No. 1197). Through baptism we
become joined to the one Body of Christ, and that Body, the Church, is the
"one temple of the Holy Spirit" (No. 776). "Come! behold the
deeds of the Lord," wrote the Psalmist, "the astounding things he has
wrought on earth." Indeed, behold Jesus Christ, the true and astounding
temple of God, and worship him in spirit and in truth.
Copilot’s Take
Here is a six‑paragraph “Copilot’s take” that integrates the
Catechism (CCC), the theology of the Temple, and your theme of confronting evil
in America — all without violating any protected‑group boundaries. It keeps the
devotional cadence you prefer and uses the CCC as the doctrinal spine.
The vision in 2 Maccabees of the richly caparisoned horse and the golden‑armored rider is Scripture’s way of showing that God does not remain neutral when His dwelling is threatened. Heliodorus arrives with political authority and personal ambition, but he collides with a holiness that cannot be bought, bullied, or negotiated.
The Catechism teaches that sacred realities are not symbolic but real: “Christ is the true temple of God, ‘the place where his glory dwells’” (CCC 1197). When evil attempts to profane what belongs to God, heaven intervenes. The rider’s charge is the visible sign of an invisible truth — God defends His dwelling.
Christ intensifies this revelation when He cleanses the Temple.
He does not condemn the building; He condemns the corruption within it. His
zeal reveals the deeper mystery: the Temple’s holiness is fulfilled in His own
Body. “Destroy this temple and in three days I will raise it up” is the
prophecy of the Cross, where the definitive dwelling of God is established. The
CCC teaches that through baptism, believers become “living stones” built into
this new Temple (CCC 776). Evil is confronted not only in public life but in
the interior sanctuary of the human heart.
This truth casts a searching light on our present moment in
America. The Church teaches that authentic freedom is ordered toward the good
(CCC 1733). When a nation forgets this, it begins to treat sacred realities —
life, truth, conscience, and moral responsibility — as expendable. The
cleansing of the Temple becomes a mirror held up to a culture tempted to trade
reverence for convenience, virtue for power, and moral clarity for noise.
Confronting evil in America begins with recognizing that desecration is not
always dramatic. Sometimes it is subtle, fashionable, bureaucratic, or
disguised as progress.
Yet the Christian response is never despair. The Feast of the
Lateran Basilica reminds us that God continues to build His dwelling among
humanity. The CCC teaches that the Church is “the one temple of the Holy
Spirit” (CCC 776), and therefore she must be a place where evil is named,
resisted, and healed. The same Spirit who defended the Temple in Maccabees now
strengthens believers to defend the dignity of the human person, the sanctity
of truth, and the freedom ordered toward virtue. Confronting evil in America is
not a partisan slogan; it is a spiritual duty rooted in our identity as temples
of God.
The rider in golden armor is a reminder that God does not
abandon His people to the forces that seek to plunder what is holy. Christ’s
resurrection is the definitive victory, and every act of courage, repentance,
and witness participates in that triumph. The cleansing of the Temple is
ongoing — Christ continues to overturn tables in the soul, in the Church, and
in the culture. The question is whether we will allow Him to do so. Freedom Day
calls us to remember that true liberty is found only where God dwells.
To confront evil in America, we must first let Christ confront
the disorder within us. Only then can we stand, like living stones, in the
radiant strength of the true Temple. The horse still charges; the rider still
defends; the Temple still stands.
Memorial of St. Peter Claver (1581-1654) [2]who was born of a distinguished family in Catalonia, Spain. He became a Jesuit in 1604, and left for Colombia in 1610, dedicating himself to the service of black slaves. For thirty-three years he ministered to slaves, caring for the sick and dying, and instructing the slaves through catechists. Through his efforts three hundred thousand souls entered the Church. He is the Patron of the African Missions, proclaimed in 1896 by Pope Leo XIII.
Around the Corner
How to celebrate Sep 9th
Start your day by
celebrating care and appreciation for emergency services workers. Write thank
you notes to local police officers, firefighters, or healthcare workers. Visit
a nearby station to drop off the notes or some baked goods as a token of gratitude.
Let your imagination
take flight on National When
Pigs Fly Day. Dedicate time to pursuing a seemingly impossible dream or
goal. Create a vision board, list steps to achieve it, and take the first small
action towards making it a reality.
Spread joy on National Teddy Bear
Day. Donate stuffed animals to children in need, volunteer at a local
charity, or organize a teddy bear picnic with loved ones. Share the warmth and
comfort that teddy bears symbolize.
Embrace uniqueness on Care
Bears Share Your Care Day. Perform random acts of kindness, such as leaving
positive notes in public spaces or surprising someone with a small gift. Spread
happiness and brighten someone’s day.
Just a note here: my daughter
Rachel would stalk the Care Bears in malls and stores so badly that they would
run and hide from her.
Stand up against
injustice on Falsely
Accused Day. Educate yourself on the issue of wrongful accusations, support
organizations working on exoneration cases, or advocate for fairer legal
systems in your community.
Celebrate individuality
on Wonderful
Weirdos Day. Embrace your quirks and encourage others to do the same. Host
a costume party where guests dress up as their favorite eccentrics or share
stories of inspiring weirdos throughout history.
Indulge in culinary
delights on National
Wienerschnitzel Day and Steak Au Poivre
Day. Try your hand at cooking these classic dishes at home or scout for
local restaurants offering specials. Treat yourself to a savory meal and savor
every bite.
Cranberry Bog Harvest begins
Daily
Devotions
Unite
in the work of the Porters of St.
Joseph by joining them in fasting: Today's Fast: Purity
Religion
in the Home for Preschool: September
Litany of the Most Precious
Blood of Jesus
Offering to
the sacred heart of Jesus
Rosary
A TICKET TO TOMAHAWK (1950)
Dan Dailey • Anne Baxter • Marilyn Monroe • Rory Calhoun Directed by Richard Sale • 20th Century Fox A Frontier Comedy of Railroads, Rivalries, and the First Sparks of a Rising Star Where the West Is Played for Laughter, the Train Is the Stage, and a Young Marilyn Steals the Frame
A Ticket to Tomahawk is a Technicolor Western‑comedy bursting with charm — a lighthearted tale of rail expansion, small‑town pride, and the misadventures that follow a stubborn sheriff, a determined railroad agent, and a town that refuses to be left behind. But for modern viewers, the film’s greatest fascination is its brief appearance by a young Marilyn Monroe, still years away from superstardom, yet already unmistakably magnetic.
Marilyn plays Clara, a showgirl traveling with a troupe whose costumes, music, and comedic timing add color to the frontier chaos. Her role is small, but her presence is not. Even in a few minutes of screen time, she displays the early contours of her persona — warmth, innocence, and a shimmering confidence that draws the eye. It is a glimpse of the star she would soon become.
Anne Baxter anchors the film with spirited determination, while Dan Dailey brings musical charm and comedic ease. Rory Calhoun adds rugged steadiness, and the ensemble cast turns the railroad’s maiden voyage into a parade of mishaps, dances, and frontier spectacle.
This is Western without grit. The danger is slapstick. The fire is ambition. The verdict is the birth of a legend in a minor role.
Film Card — A Ticket to Tomahawk (1950)
A Ticket to Tomahawk 1950 • 6.0/10 IMDb • 89 min
A railroad agent must escort the first train through Colorado territory while facing sabotage, stubborn townsfolk, and comedic chaos. Amid the spectacle, a young Marilyn Monroe appears as Clara, offering an early glimpse of the charisma that would soon define her career. Western‑Comedy • Musical • Early Marilyn Appearance
Director Richard Sale
Writer Mary Loos, Richard Sale
Stars Dan Dailey, Anne Baxter, Marilyn Monroe, Rory Calhoun
Studio 20th Century Fox
Themes Frontier optimism, spectacle, early stardom, Americana
1. Production & Cultural Setting
Post‑War Escapism Audiences wanted color, music, and humor — a break from wartime austerity.
Marilyn’s Early Career Still a contract player, Monroe’s brief appearance became a historical curiosity: the future icon hidden inside a musical Western.
Technicolor Frontier Bright costumes, painted backdrops, and theatrical staging reflect Hollywood’s romanticized West.
Railroad Mythology The film celebrates American expansion with comedic exaggeration rather than historical grit.
Musical‑Comedy Tone Dance numbers, showgirls, and slapstick soften the frontier into pure entertainment.
2. Story Summary
The Mission The railroad must prove its viability by running the first train through Tomahawk.
The Resistance Local townsfolk and rival interests attempt to sabotage the effort.
The Troupe A traveling show — including Marilyn’s Clara — adds spectacle and chaos.
The Journey Mishaps, dances, and comedic confrontations follow the train’s progress.
The Triumph The train arrives, the town celebrates, and the frontier embraces progress.
3. Moral & Emotional Resonances
A. Small Roles Can Reveal Great Futures Marilyn’s brief appearance shows how early talent shines even in minor parts.
B. Progress Requires Persistence The railroad succeeds because its agents refuse to yield to obstacles.
C. Community Shapes Destiny Tomahawk’s resistance becomes part of its identity — and its eventual pride.
D. Humor Softens Hard Places Comedy becomes a way to endure frontier uncertainty.
E. Every Journey Has Its Spectacle The train’s passage mirrors the spectacle of early Hollywood ambition.
4. Hospitality Pairing — Drawn From the Film’s Spirit
Food — Frontier, Festive, Light Corn fritters — warm and simple. Roast chicken — communal and celebratory. Apple pie — Americana sweetness.
Drink — Bright, Easy, Western Bourbon highball — crisp frontier refreshment. Beer — the working man’s companion.
Atmosphere — Traveling Show at Dusk Lighting: Lantern‑warm. Sound: Fiddle tunes, train whistles. Setting: Painted wagons, wooden platforms. Symbol: A train ticket — the promise of movement and possibility.
5. Reflection Prompts
Where do small beginnings reveal future strength.
Where is humor helping me endure difficult terrain.
Where must I embrace progress rather than resist it.
Where do I see early signs of a calling not yet fulfilled.
Where is God asking me to step onto the train and trust the journey.
Comments
Post a Comment