The Church commemorates the Prophet Ezekiel (born c. 622 BC) today. His name means "God will strengthen."  God's strength will be explained by the prophet's persistent and clear call for repentance, purity and holiness.

The Prophet is remembered on various dates among others:

• Latin Catholics 23 July
• Byzantine Catholics and Orthodox and some Lutherans on 21 July
• Armenian Apostolic Church on 28 August
• It must be noted that Ezekiel, though not named in the Islamic holy Book, is honored.

Ezekiel is said to have been a great teacher and that his lessons were about the renewal and reform of the whole nation through the renewal and reform of each person. But more than a great teacher he was born into a born into a priestly family, meaning that his family was a family of priests in the line of Levi. Ezekiel was a priest who offered sacrifice on behalf of others.

He is remembered for many important things but many will say they are drawn to the miracle he performed of the resuscitation of the dead found in Book of Ezekiel 37. Dry bones are reassembled and live again. An evident foretelling of the Lord's own resurrection from the dead. But aside from brilliant miracles the prophet utterances of Ezekiel's book speak of a vision of God's glory  (the heavens opening) and the restoration of that glory will happen in a dramatic way even though Jerusalem would fall, unbelief of the people in the one God would lead to their destruction (the Jews would understand the abandoned faith was akin to committing national suicide), and that God required the people to do penance for their wandering away from His truth, beauty and goodness.

Father Georges Florovsky, discussing the theology of Saint Athanasius the Great, in chapter two of Florovsky's patrology.

I was asking myself why today's feast of Our Lady of Mount Carmel is a universal feast of the Church. But, why, then, is the feast of Our Lady of the Rosary a widespread feast? Because of the popularity of the devotion is a good approximate answer. Go to Mary for help is a certain gesture of dependence.

The feast recalls a 1226 victory over enemies of the Church and the Carmelite friars, and it also recalls the reception of the scapular by Saint Simon Stock on this date in 1251.

By the 14th century the proposed feast received approval of the Roman Pontiffs Honorius III and later by Sixtus V; over the years it has been questioned by ecclesiastical figures and found to be appropriate for the Carmelite order with a proper vigil Mass and a privileged octave.

Our Lady of Mount Carmel's feast is another feast of the Virgin Mary that focuses our eyes on the Lord. And, we can never have a enough of that.

You may be interested in reading this piece on scapulars.

One of the famous works of Saint Bonaventure's is his Journey of the Mind to God. You see it in many places for those wanting a glimpse into this significant medieval thinker. It was in the Roman Divine Office of Readings. We always need an insight or two into contemplation, what it means, how it exists, and so forth. There is no exhausting one's search into understanding mystical prayer.

I want you to listen to Veronica Scarisbrick's interview with Franciscan Father Rick S. Martignetti who works in Rome and has authored of Saint Bonaventure's Tree of Life: Theology of the Mystical Journey (Grottaferrata, 2004). It is a study of Bonaventure's understanding on prayer and life in the paschal mystery. I found Scarisbrick's interview both delightful and helpful.

Christ is both the way and the door. Christ is the staircase and the vehicle, like the throne of mercy over the Ark of the Covenant, and the mystery hidden from the ages. A man should turn his full attention to this throne of mercy, and should gaze at him hanging on the cross, full of faith, hope and charity, devoted, full of wonder and joy, marked by gratitude, and open to praise and jubilation. Then such a man will make with Christ a pasch, that is, a passing-over. Through the branches of the cross he will pass over the Red Sea, leaving Egypt and entering the desert. There he will taste the hidden manna, and rest with Christ in the sepulchre, as if he were dead to things outside. He will experience, as much as is possible for one who is still living, what was promised to the thief who hung beside Christ: Today you will be with me in paradise.

Father Georges Florovsky

Religion and Theological Tensions

Getting to the heart of what the new evangelization means, how it's supposed to "look" and why it needs our attention is slowing being revealed. I have to say that too many use the word evangelization without precision and without real content and experience. Nevertheless, since John Paul and Benedict, now with Pope Francis we have a new awareness of evangelization's aim: and affection for Christ and to offer a reasonable proposal for faith in a comprehensive way.

I happen to think the Holy Spirit is working diligently and effectively in having us slowly develop the needed resources with regard to persons and materials. Rushing into such work would not be reasonable since it does take time to do the hard work in truly knowing the need in a time of limited resources. The immediate past Pontiff set the Church's face on this renewed manner of living focusing us on the personal relationship with the Lord,, bridging the gap between faith and reason, and by asking us to intimately know Scripture, the Liturgy and the Magisterium (I don't want to call the new evangelization a 'project' because it is about our heart and mind). 

A Cambridge, Massachusetts group of faithful Catholics have responded to Church's call for a "New Apologetics," a new way of proposing Jesus Christ as the Way, the Truth and the Life.

"New Apologetics" is a contemporary way of engaging the questions which need to be addressed; those tough issues are often inadequately answered, or worse, dismissed as unimportant. This is a serious, beautiful adventure.

The New Apologetics is group qualified persons working to share the beauty of the truth of the Church today, in the language of today. 

The New Apologetics website is www.NewApologetics.com

May Saint Thérèse of Lisieux guide this new work.

"Go and make Christ known to all nations." The missionary spirit is once again coming to the table. As Christians, we are baptized to come into communion with God who is Father, Son, and Holy Spirit, to live as adopted children of God faithful to the life of the Church. The sacrament of Baptism makes us disciples of the Lord. We can't forget, nor can we neglect, to make the Lord known to all people by the witness of our lives. Our call is the same as the Prophet Isaiah's, "Here am I; send me" (Is 6:8). The preaching of the Lord's Kingdom is not reserved to few; no, the mission to proclaim the presence of the Kingdom is given to all the baptized in all places. Hence, we work doing the new evangelization. Catholics as missionaries in this country needs renewal. We Catholics can't leave the missionary work to the Mormons, the Jehovah Witnesses, the Evangelicals or the Muslims. If we truly believe that the Lord has given us Himself as the way, the truth and the life, then we ought to share this experience. Moreover, in living the Gospel, following the teaching of the Church, the reception of the sacraments, we care for those live on the margins (think of the corporal works of mercy).

I see in Pope Francis calling us to be attentive to the missionary impulse again as fundamental to our faith and life in the Church. The Pope comes as this missionary notion from his own spiritual formation received as a member of the Society of Jesus. No doubt he thinks of the early founders of the Jesuits, and he likely recalls the Jesuit saint Francis Borgia, the third Jesuit Superior General who spent much energy on missionary vocation of the Jesuits, of translating the faith and the Exercises of Loyola into a more concrete expression. We can say that Pope, like Borgia, knows that the missionary work we are called to perform is a ministry that takes on a variety of aspects: preaching, teaching, sanctifying, interceding, healing, guiding others in the spiritual life, administering and governance.

Pope Francis' Sunday Angelus address needs to be studied and prayed about. Think about the points highlighted.

This Sunday's Gospel (Lk 10:1-12.17-20) speaks to us precisely of this: of the fact that Jesus is not an isolated missionary, does not want to fulfill his mission alone, but involves his disciples. Today we see that, in addition to the Twelve Apostles, He calls seventy-two others, and sends them into the villages, two by two, to announce that the Kingdom of God is near. This is very beautiful! Jesus does not want to act alone, He has come to bring to the world the love of God and wants to spread that love with a style of communion and fraternity. For this reason, he forms immediately a community of disciples, which is a missionary community. Iright from the start, He trains them for the mission, to go [on the mission].

Beware, however: the purpose is not to socialize, to spend time together - no, the purpose is to proclaim the Kingdom of God, and this is urgent! There is no time to waste in small talk, no need to wait for the consent of all - there is need only of going out and proclaiming. The peace of Christ is to be brought to everyone, and if some do not receive it, then you go on. To the sick is to be brought healing, because God wants to heal man from all evil. How many missionaries do this! They sow life, health, comfort to the peripheries of the world.

These seventy-two disciples, whom Jesus sent ahead of him, who are they? Whom do they represent? If the Twelve are the Apostles, and therefore also represent the Bishops, their successors, these may represent seventy-two other ordained ministers - priests and deacons - but in a wider sense we can think of other ministries in the Church, catechists and lay faithful who engage in parish missions, those who work with the sick, with the various forms of discomfort and alienation, but always as missionaries of the Gospel, with the urgency of the Kingdom that is at hand.

The Gospel says that those seventy-two returned from their mission full of joy, because they had experienced the power of the Name of Christ against evil. Jesus confirms this: to these disciples He gives the strength to defeat the evil one. He adds, though: "Do not rejoice that the spirits submit to you, but rejoice that your names are written in heaven. (Luke 10:20)" We should not boast as if we were the protagonists: the protagonist is the Lord [and] His grace. Our joy is only this: [in] being His disciples, His friends. 

May Our Lady help us to be good servants of the Gospel.

Pope Francis

Sunday Angelus Address

8 July 20013

I also think it's a good day to remember that Europe --and the USA-- needs its heavenly patron to get it out of the moral, political and human confusion that is wreaking havoc today. I wonder what life in the USA would be like if we had a "new" Benedict? The Servant of God Pope Paul VI wrote Pacis Nuntius (1964), an Apostolic Letter by which he names Saint Benedict as the principle patron of all of Europe. In this document we read in an abbreviated form why Abbot and Saint Benedict was important not only to the Pope, but to a continent.

In everlasting memory

Messenger of peace, molder of union, magister of civilization, and above all herald of the religion of Christ and founder of monastic life in the West: these are the proper titles of exaltation given to St. Benedict, Abbot. At the fall of the crumbling Roman Empire, while some regions of Europe seemed to have fallen into darkness and others remained as yet devoid of civilization and spiritual values, he it was who, by constant and assiduous effort, brought to birth the dawn of a new era. It was principally he and his sons, who with the cross, the book and the plow, carried Christian progress to scattered peoples from the Mediterranean to Scandinavia, from Ireland to the plains of Poland (Cf. AAS 39 (1947), p. 453). With the cross; that is, with the law of Christ, he lent consistency and growth to the ordering of public and private life. To this end, it should be remembered that he taught humanity the primacy of divine worship through the "opus Dei", i.e. through liturgical and ritual prayer. Thus it was that he cemented that spiritual unity in Europe, whereby peoples divided on the level of language, ethnicity and culture felt they constituted the one people of God; a unity that, thanks to the constant efforts of those monks who followed so illustrious a teacher, became the distinctive hallmark of the Middle Ages.

Have you ever thought about the scriptural exhortation that "A sacrifice to God is a contrite spirit"? What does it mean? What does it mean for me? Why do I need a contrite (a feeling or showing sorrow and remorse for a sin or shortcoming)  heart to be a person of faith? When I pray the Liturgy of the Hours, or approach the confession box my thoughts and feelings zero-in on contrition, sin and what it all means. Some days I am plagued by the heaviness of sin (separation from God but also living divorced from a good sense of self and relations with others). Here, I am talking about the place of mercy --God's mercy-- for me.

The Responsory for a recent reading in the Office of Readings (Sunday, 14th Sunday through the Year) has us sing: My sins are embedded like arrows in my flesh. Lord, before they wound me, heal me with the medicine of repentance.

A clean heart create for me, O God. Put a steadfast spirit within me. Heal me with the medicine of repentance.

I found myself thinking about what Saint Augustine said about sin in one of his sermons. (The italics is Augustine using Scripture.) Perhaps the following portion of the sermon is of interest for you. The spiritual life, indeed, our whole personhood, needs to consider how we deal with sin in our lives.

Saint Augustine said:

Today is the Feast of Saint Benedict! It was originally the feast of the translation of his relics, but after Monte Cassino was bombed they discovered that his relics were evidently never translated! Pope Paul changed it to the feast of Saint Benedict Patron of Europe. One of the most sensible things he ever did.

The perduring gift to the Church is the Rule of Saint Benedict. It is a beautiful compilation of how to live together seeking the face of God. One part on humility is worth noting. Benedict's teaching on humility is here.

Father Giussani points out about life in Communion and Liberation:

"Now, we must also say that to live communion is not a small matter; it is all of Christian life, because Christian life is Christ among us who makes us one sole body. And this, I believe, is the heart of the original Benedictine tradition, with which our Movement felt itself to coincide from the beginning. The heart of our Movement is this, and I really believe that it is being disciples of the original Benedictine history that has made our Movement like this. Therefore, it is no small matter; it is the example that has to happen."

A short review of the importance of Saint Benedict and Benedictines in the life of Communion and Liberation is here.

Blessed feast of Saint Benedict.

Benedicite

Abdel Mohti, Francis, and Raphael were three Maronite laymen killed inside the Franciscan church in Damascus while they were praying. 

On 9 July 1860, the killers entered the Franciscan church in Damascus where the Brothers were in prayer. The Islamic fanatics gave the Brothers a choice: reject Christianity and accept Islam, or, be killed. The Brothers said: "You may destroy our lives but you cannot destroy our faith in Christ and our souls; we are Christians. In the faith of Christ we live and in the faith of Christ we shall die." The three holy brothers were killed as were several of the Franciscan friars.

Pope Pius XI beatified the three Massabki  brothers on 7 October 1926.

Blessed Massabki Brothers, pray for Lebanon, the Church in the USA, and each one of us.

Today, is the feast of Our Lady of the Atonement. Under her patronage do the Franciscan Friars and Sisters of the Atonement live their vocation. I was happy to celebrate with a favorite Atonement Sister today!

The Founder of the Franciscans of the Atonement, the Servant of God Father Paul, said of Mary's part in the Atonement:

"She is necessarily "of the Atonement" since it was the will of God that she play a necessary part in the atonement or redemption. This is not to say that without her man would have remained unredeemed but that God's plan gave her a large share in the redemptive work...Mary, although her part is in no way similar in nature to that of her divine Son's, cooperated with Jesus Christ, as no other creature did, in his work of reconciling man with God. Her claim to this high title rests most solidly on the fact that she consented to become, and became the mother of the Redeemer; that she suffered with Jesus during the passion; and that all graces merited for mankind by Christ have come to us through Mary.

When we, therefore, give to our Blessed Mother the title of Our Lady of the Atonement we mean: Our Lady of Unity. As she sits enthroned, as the great wonder of heaven, wearing a crown of twelve stars, clothed with the sun, the moon her footstool, she presents to the universe the highest possible approach of a creature to intimate and exalted union with God.