tag:blogger.com,1999:blog-81518498919016868722024-03-14T21:39:26.604+11:00Ten-Stringed Lyre of the New IsraelA Catholic blog for the mind, heart and soul <br>For all who thirst in desire for God, who is Truth, Beauty and GoodnessBr. John-Josephhttp://www.blogger.com/profile/05262068772046293194noreply@blogger.comBlogger157125tag:blogger.com,1999:blog-8151849891901686872.post-3775484798076386172021-06-12T01:13:00.008+10:002024-02-29T11:51:02.452+11:00The Comforting Heart<p class="MsoNormal"> </p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhc1yu8BDPuRmDizoRhrKDJVGgLhGLvjZn7m3RxWMGNRSW5sOLmP0CtIgZDH8iOdpfOYrUxydAni7L1n5oD3p40F0qujSYWALAy_S6m1z4O9OqgCk5NfLv4CorwY_iPoj8rkqqn9OoZIks/s2196/sacred+heart.png" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1080" data-original-width="2196" height="314" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhc1yu8BDPuRmDizoRhrKDJVGgLhGLvjZn7m3RxWMGNRSW5sOLmP0CtIgZDH8iOdpfOYrUxydAni7L1n5oD3p40F0qujSYWALAy_S6m1z4O9OqgCk5NfLv4CorwY_iPoj8rkqqn9OoZIks/w640-h314/sacred+heart.png" width="640" /></a></div><br /><p></p><p class="MsoNormal"><span style="font-size: large;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman";"><span style="color: #20124d; float: left; font-size: 105px; line-height: 46px; padding-right: 3px; padding-top: 18px;">H</span><span style="font-size: 20px;">
</span></span></span></span></p><p class="MsoNormal" style="text-align: justify;"><span style="font-size: large;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman";"><span style="font-size: 20px;"><span style="font-family: "Times New Roman",serif; line-height: 107%;"><span style="font-size: large;">uman history is just the complex multiplication of what breaks
down to a single story: one heart trying to find all the comfort it needs from
another heart. In most of our lives our heart would resemble a pinball
battering upon one heart incessantly, and then another, and then another <i>ad infinitum</i>.
For some the rejection by another’s heart can be enough to temporarily thwart or
even stop dead in its track the inborne quest (but it can never really be
stopped). Every heart wants to be understood by another heart, loved,
cherished, respected, wanted, desired, <i>uniquely</i>, and <i>personally</i>.
Even Hitler had his Eva Braun.</span></span></span></span></span></span></p>
<p class="MsoNormal" style="text-align: justify;">So powerful is this desire that some in their brokenness of
heart, yielding to the darkness, employ all their strength to squeeze affection
from the hearts of others by force, mostly in vain, and always without authenticity—since
love cannot be manipulated or conjured. The twisted acts of many serial killers
testify to this.</p>
<p class="MsoNormal" style="text-align: justify;">In an extreme and heinous way, the compulsion of tyrants who
command the affection of their subjects, and violent-acting sociopaths who
force affection from their victims or through the infamy of their deeds, show
up in us the relatively benign and more hidden manipulations and exactions we
make upon the hearts of others in order to meet the insatiable thirst of our
heart for the comfort of another’s love.</p>
<p class="MsoNormal" style="text-align: justify;">This notion of comfort is central to the experience of love.
In biblical usage, the sense of being comforted, consoled, comfortable, at
rest, and at peace are interconnected and largely interchangeable. In Biblical Hebrew
one such word used is <i>nacham</i> (<span dir="RTL" face=""Arial",sans-serif" lang="HE" style="mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">נָחַם</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>)
‘to be comforted, consoled’ and translated also at times as ‘repenting’ and ‘to
be sorry’. It first appears in the Scriptures in reference to the newborn Noah (<i>Nocha</i>
- <span dir="RTL" face=""Arial",sans-serif" lang="HE" style="mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">נֹחַ</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>),
so-named because the people of that time say, “This one will give us <i>rest</i>
from our work” (Gen 5:29). </p>
<p class="MsoNormal" style="text-align: justify;">In the Book of Lamentations, the prophet Jeremiah describes
the desolate state of the city of Jerusalem after its destruction by the
Babylonians. Common to ancient sensibility he speaks of the city in feminine
terms, depicting Jerusalem as a virgin widow in mourning, defiled and lamenting
her affliction caused by the sins of her people—an adulterous people who have
cheated on their God by practices of idolatry and licentiousness. Jerusalem, he
writes, “She weeps bitterly in the night, tears on her cheeks; among all her
lovers she has none <i>to comfort</i> her” (1:2). </p>
<p class="MsoNormal" style="text-align: justify;">Here the word translated invariably as ‘comfort’ or ‘console’
is the same, <i>nacham</i> (<span dir="RTL" face=""Arial",sans-serif" lang="HE" style="mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">נָחַם</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>). </p>
<p class="MsoNormal" style="text-align: justify;">Doing no more than extending from the ancient Jewish
apprehension of “Jerusalem,” the Church Fathers interpreted Jerusalem as a
symbol of the Church, and in turn, as a microcosm or micro-type of the soul. </p>
<p class="MsoNormal" style="text-align: justify;">Jerusalem after its destruction by Babylon is symbolic of
the human condition after the Fall. A state in which we find ourselves by
default, existentially alone and empty. The Hebrew word translated as “lovers”
(participle of the verb <span class="hebrew"><span dir="RTL" face=""Arial",sans-serif" lang="HE" style="mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">אָהַב</span></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>) in the passage above
also has a broader meaning of ‘best friends,’ even expressing a close kinship
between family members (Gen 25:28). We could thus expand the translation of the
passage: “Among all her closest lovers, friends and relations she has not one
to comfort her”. This is the state in which we find ourselves in this world:
hearts empty and aching to be comforted. Yet no matter how much human love we
manage to amass, our hearts are so large that none, not one, among all the
close companions and relations of life are able to really comfort us according
to the demands of our human nature. </p>
<p class="MsoNormal" style="text-align: justify;">For Christians the answer is not a secret. To appropriate from
Augustine’s famous line, our hearts refuse to be consoled, until consoled by
the God who made them. Our hearts cannot be comforted except by the One who
loved our hearts into existence.</p>
<p class="MsoNormal" style="text-align: justify;">To take a few lines from Neil Young’s 1972 song <i>Heart of
Gold</i>: <i>I've been a miner / For a heart of gold / Keep me searching / For
a heart of gold / And I'm getting old</i>. </p>
<p class="MsoNormal" style="text-align: justify;">The heart of a friend, a relative, or a spouse, will not be
able to love us as much as we were made to be loved. The proof is in the
pudding: in all the relationships of life no one is enough. Consciously it
might be possible to deceive ourselves otherwise, and many do, some are even convinced
that all they need is themselves to be content. But we are innately relational,
and the fact that no human company is enough for our heart to be content, points
us toward a transcendent horizon of relationship with God in whom alone pure
and perfect relationship can be found.</p>
<p class="MsoNormal" style="text-align: justify;">The irony is everyone placed in our lives is more than
enough for us when we abide in God as willing and believing recipients of His
love for us. The world puts human relationships first and yet it sucks at it.
Christians are bad enough at it, the world even more terrible, only God is perfect
at relationship, and in relationship with Him all is possible.</p>
<p class="MsoNormal" style="text-align: justify;">In the times of old holy biblical men and women related with
a God they hardly knew. Since the coming of Christ, we have learnt that the One
God is a Trinity of Persons, a Communion of Love. </p>
<p class="MsoNormal" style="text-align: justify;">In Jesus, the mysterious and uncreated Heart of God, God’s very essence, God’s whole self—since in God there are no parts—was
made flesh. The human heart of Jesus is the repository and medium of the divine
nature and all its love. In the Heart of Jesus the Father finds a visible and created outlet for
His love. The Sacred Heart of Jesus is a prodigious miracle—all the love of the
Almighty God beats in this Heart and it is through It that the Father loves the
world and calls it to Him. It is the Holy Spirit who is this Love and by Him we
are brought to the Son of Love who brings us to the Father of Love.</p>
<p class="MsoNormal" style="text-align: justify;">On the Cross this Heart summoned all the peoples of every
age and commanded them to let Him love them, commanded us to let Him love us. This
is what salvation is: to have one’s heart saved from its brokenness, emptiness
and loneliness. It means to be comforted by a man who is God—Jesus, <i>Yeshua</i>, <i><span class="ILfuVd"><span class="hgKElc">Yehōshu'a</span></span></i>. What a wonderful mystery, in a human heart, the Heart of Jesus,
we find the Heart of God.</p>
<p class="MsoNormal" style="text-align: justify;">Jesus commanded us to allow Him to love us on the Cross. The words of this commandment were not spoken on the Cross but
at the Last Supper, when he said, or rather, commanded, “Abide in my love” (Jn 15:9).
We easily forget the force of the grammatical imperative, it might easily be
rendered, “Abide ye, in my love,” or “You, abide in my love”. The King James
Version translates, “Continue ye in my love”. The Greek word translated as “abide”
also means ‘to stay with, remain’. “Stay in my love,” “Remain in my love”. This
is perhaps one of only two of the commandments not yelled, but rather, almost
whispered. It is clear the Lord was giving a commandment because in addition to
the phrase itself, its grammar, its general context, the immediate words that
follow are these: “If you keep my commandments, you will abide in my love” (Jn 15:10a).</p>
<p class="MsoNormal" style="text-align: justify;">The words of Jesus touch our ears, but do we let them touch
our hearts?</p>
<p class="MsoNormal" style="text-align: justify;">What else is the command to “Abide in my love” but a command
of Heart to heart: “Abide in my Heart,” “Remain in my Heart”. </p>
<p class="MsoNormal" style="text-align: justify;">If we were to view every soul that had existence, past and present,
in the state in which they were during mortal life, right now with God’s sight, we would
see tens of billions of floating hearts, most of them wondering aimlessly, bumping
against one another like bunched helium balloons; and there would be two
colours: blue for cold, and red for hot. Most of the hearts we’d see would be
blue, some more, some less. Some might be a little yellow. But above them all
we would see like a sun one heart eclipsing them all, deep red and on fire,
radiating love as light and emitting plasma-like ejections, striking other
hearts, setting them ablaze and turning them from blue to red. This heart too,
we would see as mightily large, larger than all the other hearts we could see. With
the force of its own gravity it would be drawing all hearts to itself with the
aim of consuming them, devouring them in its love. We would see far more hearts
fighting and pulling away from this heart than moving towards it. Few would be
the hearts orbiting it, and they would be splendid to behold—piping hot. The
hearts of the saints orbiting the Sacred Heart of Jesus. Two such orbiting hearts
would stand out, one gleaming with fire and the second largest, like a moon to
the sun—the Immaculate Heart of Mary; and after her, a heart incomparable to
the rest—the Heart of Joseph her Spouse.</p>
<p class="MsoNormal" style="text-align: justify;">What is it to resist the commandment to willingly yield to
the love God in Christ Jesus? It is to resist true love. It is to resist a
sacred fire with which our hearts were made to be set alight therewith. It is
to resist being comforted by Jesus. Many unknowingly resist the Great Lover of
their being, the Heart that made them, saved them, and wants them to accept
being saved. But what about we who know the Heart that loves us? How much
effort we waste in chasing other hearts to be the solace of our souls, instead of investing all our effort in letting ourselves be moved
by the love of God in Christ, in letting Jesus comfort us, in remaining in His
Heart. He has done the work, we must do the rest in Him. </p>
<p class="MsoNormal" style="text-align: justify;">Our main work is to stay with Jesus, to keep coming back to
Him, and this means staying by the Cross, even on the Cross with Him, because
the command “Abide in my love,” “Abide in my Heart” may be heard and received from
the table of the Last Supper, as at Holy Mass, but the command is lived from
the wood of the Cross—a wood always within our reach throughout the course of our
days, but the wisdom of the world commands us not to touch. </p><p class="MsoNormal" style="text-align: justify;">Here, on the Cross, love is tested,
exacted, and bleeds. We put the poor Heart of Jesus to the test when our sins
nailed Him to the tree. 'Is this the Son of God,' we say, every time we sin, 'the One whose Heart is
supposed to heal and comfort our own?' Even in the subtle way we play-out the role of the mocker. Reaching into the past, through our own sins, we marked Him out to fail, condemned Christ and His love, and the Father's love in Him, as not enough for us. To sin, is to turn from and doubt this love, and every time we do so we stand in the shoes of the Roman soldier who pierced Jesus' heart with a lance. That soldier pierced Christ's side, but water and blood flowed out in abundance when he did, and it served to move one of the soldier's present to repent and believe, professing, 'Truly, this was God's Son' (Mt 27L54). Our sins drive an drove that same very spear into the Heart of Jesus, but
the water and the blood that poured forth from that pierced Heart speaks and spoke louder
still, “I am the Son of God, and none but my Heart heals and comforts. For you
who weep bitterly in the night, tears on your cheeks; who among all your
lovers, friends and relations have none to comfort you, I will comfort you. ‘Come
to me, all you who are weary and overburdened, and I will give you rest. Take my
yoke upon you and learn from me, for I am gentle and humble in heart, and you
will find rest for your souls.’” (cf. Lam 1:2; Mat 11:28).</p>
<p class="MsoNormal" style="text-align: justify;">In His Heart we are complete. Therein we find our Alpha and
Omega, our Beginning and our End, from whom we were made and to whom we long to
return. Only from His Heart, this Sacred Heart, can our hearts love God and neighbour
with Jesus’ own perfect love. A love that suffers and bleeds, and at the same
time comforts and consoles. In the Heart of Jesus we find all that every heart
wants and needs. </p><p class="MsoNormal" style="text-align: justify;">Who are they that wish to burn as this Heart burns, love as
this Heart loves? The Heart of Jesus is desperate for souls who want His love,
because all need it, but too few want it. </p>
<p class="MsoNormal" style="text-align: justify;">The world needs evangelists, the Church, catechists, the
former to let all know of this Heart’s love, the latter to remind believers what
this love means, but what the world and the Church needs more than anything, is
hearts ablaze with Christ. For the evangelist comforts unbelievers with the
Good News of Christ’s love, the catechist does the same, but for believers, but
only a heart touched by the Heart of Jesus can immediately and actually bring comfort to the
restlessness of human hearts. </p><p class="MsoNormal" style="text-align: justify;">Who can dare say they have been touched by
the love of Jesus if they have not fallen to their knees in their brokenness
and given way to His love. Who can dare say they have been touched by the love
of Jesus if they have not taken hold of their own cross and uttered, “Amen.”</p>
<p class="MsoNormal" style="text-align: justify;">The Apostle Paul, a champion of the Sacred Heart, encourages
and exhorts: </p>
<p class="MsoNormal"></p><blockquote><p class="MsoNormal">Blessed be the God and Father of our Lord Jesus Christ, <br />the
Father of mercies and God of all comfort, <br />who comforts us in all our affliction, <br />so that we may be
able to comfort those who are in any affliction, <br />with the comfort with which we
ourselves are comforted by God.<br />For as we share abundantly in Christ's sufferings, <br />so
through Christ we share abundantly in [His] comfort too. <br /><br /></p><p class="MsoNormal" style="text-align: left;">(2 Cor 1:3-5)</p></blockquote><p class="MsoNormal"></p>
Br. John-Josephhttp://www.blogger.com/profile/05262068772046293194noreply@blogger.com0tag:blogger.com,1999:blog-8151849891901686872.post-91226657377099053912021-01-11T01:29:00.003+11:002024-02-29T12:50:52.775+11:00Baptised to be Social<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiAr9Ln8Xw_So5kthh9NHF2_EjFBUSlmV68_9vWt-jPnwXDFJXwcJgmbkkHsZYc-DsSH_m8gBYVN4gBjmX3sCeAcsHL0bf47WqNe6Z-qsaCx3ZyGwpQp495SHvwzOGiWrIkKCycsj0x5Fo/s456/baptism+lord.png" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="302" data-original-width="456" height="424" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiAr9Ln8Xw_So5kthh9NHF2_EjFBUSlmV68_9vWt-jPnwXDFJXwcJgmbkkHsZYc-DsSH_m8gBYVN4gBjmX3sCeAcsHL0bf47WqNe6Z-qsaCx3ZyGwpQp495SHvwzOGiWrIkKCycsj0x5Fo/w640-h424/baptism+lord.png" width="640" /></a></div><br /><p class="MsoNormal"></p><p class="MsoNormal">
<span style="font-size: large;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman";"><span style="color: #20124d; float: left; font-size: 105px; line-height: 46px; padding-right: 3px; padding-top: 18px;">W</span><span style="font-size: 20px;">
</span></span></span></span></p><p class="MsoNormal" style="text-align: justify;"><span style="font-size: large;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman";"><span style="font-size: 20px;"><span style="font-family: "Times New Roman",serif; line-height: 107%;"><span style="font-size: large;">hen were you baptised?</span></span></span></span></span></span></p><span style="font-size: large;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman";"><span style="font-size: 20px;">
<p class="MsoNormal">Most Catholics and Eastern Orthodox Christians were baptised
as infants. Christians of other denominations tend to be baptised as youths or young
adult, some reject the validity of baptising infants altogether<span style="font-size: large;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman";"><span style="font-size: 20px;">—despite biblical evidence to the contrary (children would have belonged to the households that were baptised, e.g, Acts 10; 16:1-34), and its occurrence since the early Church.</span></span></span></span> </p>
<p class="MsoNormal">Without denigrating the equal value of those baptisms which
happen to be valid, carried out upon those who are older, sometimes because they or
their family discovered Christ when they were older, sometimes because they
simply didn’t get around to it, or it was the custom of
their particular ecclesial community—objectively speaking, <i>the younger the better</i>.
</p>
<p class="MsoNormal">Once we appreciate what Baptism is and does to the soul, we
cannot but arrive at this conclusion. A conclusion which the early Church
arrived at, for which reason, <span style="font-size: large;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman";"><span style="font-size: 20px;">it established itself as a sacramental and liturgical
tradition. This</span></span></span></span> is attested in the <i>Apostolic Tradition </i><span style="font-size: large;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman";"><span style="font-size: 20px;">(xxi.4)</span></span></span></span><i>,</i> attributed to <span style="font-size: large;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman";"><span style="font-size: 20px;">Hippolytus (approx. 230 AD)</span></span></span></span>, or by some scholars, as late at 400 AD: <br /></p><blockquote><p class="MsoNormal">And (δ́ε) they shall baptise (βαπτ́ιζειν) the little children first. And if they can answer for themselves, let them answer. But if they cannot, let their parents answer or (́ἠ) someone from their family (γ́ενος).1</p></blockquote><p class="MsoNormal">Anyhow, this isn’t an apologetic article defending infant
baptism. This is just a brief reflection on what can often be brushed
off as a boring and forgettable topic.</p>
<p class="MsoNormal">It’s easy to brush the topic of baptism off as something that
happened to us in the past, or some rite we’re used to attending for babies in
the family.</p>
<p class="MsoNormal">When was the last time you thought about your baptism?</p>
<p class="MsoNormal">Do you know the date you were baptised?</p>
<p class="MsoNormal">Have you ever thanked God for the gift of your baptism?</p>
<p class="MsoNormal">If you were baptised as an infant or child, have you ever <i>owned</i>
your baptism?</p>
<p class="MsoNormal">“Truly, truly, I say to you, unless one is born of water and
the Spirit, he cannot enter the kingdom of God.” (Jn 3:5).</p>
<p class="MsoNormal">To be born in the flesh is to be born in the natural order and
is to be ordered to a natural end, and in this fallen world, that end is death.</p>
<p class="MsoNormal">We’re pretty much stuffed if that’s all there is. Without
God, without the reality of the spiritual domain of existence, our natural
birth orders us to the natural end of death. Compost for worms. Or, for those
who try to romanticise the latter—star dust. Some people actually rejoice at this idea. Star dust for eternity? It's like the worst ending ever. Not even slightly romantic. One probably needs to get out more if that's an appealing idea for an eternal destiny.<br /></p>
<p class="MsoNormal">The minds of many settle on this and may fain an attitude of
either dogged nihilistic resignation, “Meh. Such is life,” or else pretend eternal annihilation of their personal being is somehow 'beautiful.'<br /></p>
<p class="MsoNormal">The human heart is not satisfied with this answer, not
because there’s something in us which strives to survive in vain, in spite of
the cold hard reality of things, but because our heart knows a truth which our
minds may have forgotten, which our culture and world has long forgotten. Our
heart, beating not so much between our lungs, as it does in our soul, beats
with a truth beyond empirical observation: we have an immortal soul which can
only be satisfied if it can live forever and be happy forever. Anything short
of this, and the human heart is not satisfied. It can’t handle compromise on
this point, even if the mind is willing to be duped so as to do away with the
strangeness of having to believe in what cannot be seen with the eyes, and cannot
be known without the aid of faith.</p>
<p class="MsoNormal">Faith is what it takes to believe in the words of Christ: “Truly,
truly, I say to you, unless one is born of water and the Spirit, he cannot
enter the kingdom of God.” (Jn 3:5). It takes faith to believe that we can be
born again and are born again in baptism. It sounds obvious, but have we
actually, and do we actually, believe in our Baptism?</p>
<p class="MsoNormal">Faith is a gift, and it comes to those who ask for it. Yes, it’s
infused into the soul at Baptism, but still, it needs to be used, we have to
actively choose to believe, to want to believe. “Lord, I believe; help my
unbelief!” (Mk 9:24). </p>
<p class="MsoNormal">Those of us who have been baptised before the age of reason,
in a special way, have to at some point profess our belief in the mystery of
what took place at our Baptism, saying, “I believe”. We do so publicly as a congregation
when we recite the Creed, “I believe in one baptism,” but there’s value in
doing so on our own, privately, between just God and ourselves. Even then, it
doesn’t hurt to renew our belief and gratitude in the baptism we have received.</p>
<p class="MsoNormal">What exactly is it we are believing in?</p>
<p class="MsoNormal">If by our birth in the flesh, in the natural order, we’re
ordered to a natural end—death, by our supernatural birth in the Spirit, a
birth in the supernatural order, we’re ordered to a supernatural end—eternal life.
Our first birth takes place in temporality, within time, in the world, our
second birth takes place outside of time, in eternity, in God (albeit<span style="font-size: large;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman";"><span style="font-size: 20px;"> through time and the elements of the world). </span></span></span></span></p>
<p class="MsoNormal">That’s all well and good. It’s 101 Christian stuff. But we’ll
never be able to appreciate enough the profundity of this truth of our Baptism.
Just as a newborn child must still grow in the order of nature, so too we must
grow in the supernatural order. Nevertheless, even if we have much growing to
do, those of us who have been baptised can say with St. Paul, “It is no longer
I who live, but Christ who lives in me; the life I now live in the flesh [here
and now], I live by faith in the Son of God, the one who having loved me and
given himself up for me” (Gal 2:20).</p>
<p class="MsoNormal">We’re in Jesus. We live in Jesus.</p>
<p class="MsoNormal">Grave and mortal sin may crucify this life within the soul. By
it we commit spiritual murder against the life of the Son of God within us. It’s
not that we harm Him who is now glorified, but we harm ourselves, the presence of His life
within us, and contribute in the past to that single crucifixion by which all sins,
past, present and future, played a horrifying part.</p>
<p class="MsoNormal">Perfect contrition and repentance restores this life. The
Sacrament of Confession its ordinary and visible guarantee.</p>
<p class="MsoNormal">The Eucharist nourishes this life. By it we grow. The Mass
is the feast at which we’re nourished. </p>
<p class="MsoNormal">Hours of Adoration and prayer is the company we need to be
socially fit for communing for heaven. That’s what prayer is—socialising with
God. We all know what happens to people who fail to be properly socialised. Especially
to children who fail to be adequately socialised. I can recall to mind the
images of children who were neglected and left to be raised by packs of wild
dogs, or wolves. Studies show the effects improper socialisation has on the development
of the human brain. There are milder examples too—people we know, decent
people, but who suffer with social inabilities. Maybe ourselves as well.</p>
<p class="MsoNormal">Once the damage is done, it’s hard to remedy. Often, it’s not
simply the fault of the one who struggles to socialise to maintain a healthy
social life. Everyone has their issues, and some have scarring backgrounds. In
some ways, maybe we can’t all be aptly sociable, but the real question is, are
we aptly sociable in the Spirit or are we spiritually antisocial? Are we antisocial in the eyes of God and heaven? This is a domain of socialising, by grace, within
every Christian’s capacity, and our own weakness is an asset in this! (2 Cor
12:8).</p>
<p class="MsoNormal">Do we want to die as lame-o’s when we get to heaven? Shy
little squirts incapable of relating to God, to Christ, to the angels and
saints? </p>
<p class="MsoNormal">Forget about hell, that’s the antisocial domain of eternity—there’s
no socialising down there, even if some joke about ‘having a beer’ with Satan.
Sorry, the fallen angel who chose eternal spite and hate over eternal joy and
love isn’t exactly going to be anyone’s mate. There's no frosty's down there, and certainly if there were, there would be no 'happy hour.'<br /></p>
<p class="MsoNormal">For those who die with Christ’s life in them, bestowed
by God in the Sacrament of Baptism—not the only, but the ordinary, and only guaranteed
and visible way He bestows this life—heaven is a guarantee. But purgatory is the meantime place where those go who, while dying with Christ's life in them, remain somewhat socially inept for heaven, and here, in purgatory, they complete their socialisation—learning how to love and commune with Love
itself, with God who is a Triune Community of Persons: Father, Son and Holy Spirit.
Here the soul learns to commune with God, is purified to relate with He Who is
Power and Might, Who loves with a power and might enough to destroy trillions
of universes. No wonder we need to be “socialised” to this great God. It’s
quite a process to allow His grace to equip our fragile nature with the
capacity to commune with Him on a supernatural level face to Face.</p>
<p class="MsoNormal">Why would we want to wait and delay the eternal company and
intimacy for which we were made for? We shouldn’t want to go to purgatory, and
we need not, God can do all things with an open and generous heart.</p>
<p class="MsoNormal">To grow in the flesh as a normal, healthy human being with a
balanced life, we need to be social. </p>
<p class="MsoNormal">Thus, here and now, not later, we need to socialise
with God, with Christ, especially as He is present in the Eucharist, and after
that, in the Word, and in the People, who make up His Church, especially the
Blessed Virgin Mary, St. Joseph, the Saints, and by fellowship on ground-zero with those who
make up the visible Church in our midst.</p><p class="MsoNormal">Venerable Archbishop Sheen describes Confirmation as "the great social sacrament" (<i>Your Life is Worth Living</i>, Sheen). Confirmation, as we know, is the Sacrament which fortifies and emboldens the supernatural life we receive in baptism. It would be wrong to say it completes baptism, but rather, it helps bring to completion that which baptism brings us: the Trinitarian Life, the Great Social Life, the Super-Social Life, the Beyond-Social-Life! </p>
<p class="MsoNormal">John the Baptist says of Christ and His Baptism—the Baptism
into which we as Christian’s were Baptised:</p>
<p class="MsoNormal"></p><blockquote>“He will baptise you with the Holy Spirit” (Mk 1:8b).</blockquote><p></p>
<p class="MsoNormal">Both the Greek and Aramaic texts render the following
translation:</p>
<p class="MsoNormal">“He will baptise you <i>in </i>the Holy Spirit,” or, to be more
literal, to escape the true and valuable, but sometimes obfuscating etymological
weight of the word “baptism,” we can equally say:</p>
<p class="MsoNormal"></p><blockquote>“He will <i>immerse</i> you in the Holy Spirit”.</blockquote><p></p>
<p class="MsoNormal">We’ve been immersed in the Spirit. Not any old spirit, not some
abstract dimension of reality or impersonal force that imbibes the universe. We
have been immersed by our baptism into the Holy Spirit, the Spirit of the
Living God, God Himself, Who is Holy Spirit. This Spirit is the Love, the Life, the Gift, the <i>Donum</i>, the Communion, between Father and Son. To be immersed in the Spirit is thus to be immersed into a Communion, into the Relationship of relationships, the Relationship of the Holy Trinity: of Father and Son in the Holy Spirit. <br /></p>
<p class="MsoNormal">Yes, like Paul, we live our mortal life down here, but our
real life is the eternal life of Christ, and thus, inescapably, of the Holy Trinity, we received in Baptism. </p>
<p class="MsoNormal">Is it dead in us? Then it is time to let Christ awaken it
through Confession. </p>
<p class="MsoNormal">Is it alive in us? Well, let’s thank the Lord for it! Let us live this life in
prayer and community. By prayer, we socialise directly with God, and by participating in human community, especially in Church, we socialise with our neighbour in whom God indwells.<br /></p>
<p class="MsoNormal">Let us “walk not according to the flesh,” living by putting
the stuff of this mortal life as our motivating goal but let us “walk…
according to the Spirit… setting our minds on the things of the Spirit. To set
the mind on the flesh is death,” for that is all that’s waiting for us at the
end of this natural life of ours—the moth, the worm; but “to set the mind on
the Spirit is life and peace,” for the Spirit will not end, and nor will that
life we live now by faith in the Son of God who loved us, who loves us, and
will love us forevermore (cf., Rom 8:4-6). </p>
<p class="MsoNormal">To be baptised, to be immersed in the Love of God, is to
live, walk, move, work, sleep, pray, build relations, reach-out, help, rest, love, all for the Love of God, the Love
of Christ, which makes us love and give ourselves up for Him “who has loved and
given himself up for me” (Gal 2:20). </p>
<p class="MsoNormal">Our life has but one purpose, we were baptised for one purpose:
to be enabled to live forever so that we can love Him forever, and forever
enjoy His love.</p><p class="MsoNormal">Yes, we were baptised to be social. To live in high society. To be social with God, and in Him, with Him, and through Him, with angels and men.<br /></p><p class="MsoNormal"> </p><p class="MsoNormal">1. <i>The Apostolic Tradition </i>as translated in Gregory <span style="font-size: large;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman";"><span style="font-size: 20px;">Dix and Henry Chadwick</span><i>, </i><span style="font-size: 20px;"><span style="font-family: "times" , "times new roman";"></span></span></span></span></span><i>The Treatise on the Apostolic Tradition of St Hippolytus of Rome, Bishop and Martyr</i>. 2nd, rev. ed. ed. United Kingdom: Routledge, 1995. https://doi.org/10.4324/9780203060988.</p></span></span></span></span>
<span style="font-size: large;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman";"><span style="font-size: 20px;">
</span></span></span></span><p></p>Br. John-Josephhttp://www.blogger.com/profile/05262068772046293194noreply@blogger.com0tag:blogger.com,1999:blog-8151849891901686872.post-80212737392063585092020-11-30T03:20:00.003+11:002020-11-30T14:39:59.021+11:00Duty Calls, 'To Each One His Work': ἐξουσία <p class="MsoNormal" style="text-align: justify;"></p><p> </p><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://uploads0.wikiart.org/images/fra-angelico/christ-the-judge.jpg!Large.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="600" data-original-width="608" src="https://uploads0.wikiart.org/images/fra-angelico/christ-the-judge.jpg!Large.jpg" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">'Christ the Judge,' Fra Angelico, 1447.<br /></td></tr></tbody></table><br /><p></p><blockquote style="text-align: left;"><div style="text-align: justify;"><span style="font-size: large;"><span style="color: #800180;">T</span><span style="font-family: "Times New Roman",serif; line-height: 107%;"><span style="color: #800180;">ake heed, watch; for you
do not know when the time will come. It is like a man going on a journey, when
he leaves home and puts his servants in charge, each with his work, and
commands the doorkeeper to be on the watch. Watch therefore--for you do not
know when the master of the house will come, in the evening, or at midnight, or
at cockcrow, or in the morning--lest he come suddenly and find you asleep. And
what I say to you I say to all: Watch."<br /></span> </span></span></div><div><div style="text-align: right;"><span style="font-size: large;"><span style="font-family: "Times New Roman",serif; line-height: 107%;"><span style="color: #cc0000;">Mark 13:33-37 (RSVA)<br /></span></span></span></div></div></blockquote><span style="font-family: "Times New Roman",serif; font-size: 12pt; line-height: 107%;"></span><p></p>
<span style="font-size: large;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman";"><span style="color: #20124d; float: left; font-size: 105px; line-height: 46px; padding-right: 3px; padding-top: 18px;">W</span><span style="font-size: 20px;">
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: "Times New Roman",serif; line-height: 107%;"><span style="font-size: x-large;">hat is the meaning of our
Lord’s injunction, “Watch,” “Stay awake,” “Keep alert,” “Be on guard,” all fitting
translations? What do we actually have to do in order to heed this command to <i>attentiveness</i>,
to <i>awakefulness</i>, <i>alterness</i>? Clearly it matters, our Lord is
emphatic. He will return, both at our dying and the end of the world, and we
will be found either ready and pleasing to Him, or asleep and displeasing, or
any manner of imperfect degree in-between the two states.</span></span></p>
</span></span></span></span><p><span style="font-size: large;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman";"><span></span></span></span></span></p><p class="MsoNormal" style="text-align: justify;"><span style="font-size: large;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman";"><span><span style="font-family: "Times New Roman",serif; line-height: 107%;"> <span style="font-size: x-large;">I briefly want to draw
attention to one phrase: “and he put his servants in charge, each with his work”.
In this single phrase we can draw something of the meaning of what it means to
keep alert in the spiritual life. What it means to possess a soul that is awake,
infused with the energy of grace, alert to spiritual snares,
and attuned to the things of God.</span></span></span></span></span></span></p><span style="font-size: large;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman";"><span><span style="font-size: x-large;">
</span><p class="MsoNormal" style="text-align: justify;"><span style="font-family: "Times New Roman",serif; font-size: x-large; line-height: 107%;"> To translate the Greek more
literally:</span></p><span style="font-size: x-large;">
</span><blockquote><span style="font-size: x-large;">Watch, keep awake, for
you know not when the time is. Like a man going on a journey, having left his
house, and given his servants<span style="font-family: "Times New Roman",serif; line-height: 107%;"><b> authority</b>—to each one, his work.</span></span></blockquote><span style="font-size: x-large;">
</span><p class="MsoNormal" style="text-align: justify;"><span style="font-family: "Times New Roman",serif; font-size: x-large; line-height: 107%;"> The Greek word for
authority here is ἐξουσία (<i><span style="background: white none repeat scroll 0% 0%;">exousia</span></i></span><span style="background: white none repeat scroll 0% 0%; font-size: x-large;">). It is a broad term, and in New
Testament usage denotes a sense of governing power, a delegated authority with
full rights to exercise such authority by the one who granted it. Implied by
the term is the fact that the one who has <i>exousia</i></span><span style="font-size: x-large;"> has also the power,
means and ability to carry out their charge.</span></p><span style="font-size: x-large;">
</span><p class="MsoNormal" style="text-align: justify;"><span style="background: white none repeat scroll 0% 0%; font-family: "Times New Roman",serif; font-size: x-large; line-height: 107%;"> We are the Lord’s servants and He the Householder has left the House of
the pilgrim Church in our charge. For some, this charge looks like four walls
with screaming kids. For some, a parish congregation, or a religious community.
For others, a pile of paperwork and fellow employees. For others, the care of patients,
or students. We all have our domains to which we have been appointed and
entrusted, in the words of our Lord in the Gospel: “to each one, his work”. </span></p><span style="font-size: x-large;">
</span><p class="MsoNormal" style="text-align: justify;"><span style="font-family: "Times New Roman",serif; font-size: x-large; line-height: 107%;"> The married man has his
work. The married woman, hers. The priest his. The religious sister, hers. The
monk, his. The widow, hers. The youth, theirs; and on top of this, we are all
unique with different gifts, callings, charisms and jobs and/or tasks assigned
to us.</span></p><span style="font-size: x-large;">
</span><p class="MsoNormal" style="text-align: justify;"><span style="font-family: "Times New Roman",serif; font-size: x-large; line-height: 107%;"> Every person that ever
has been, or will be, has been given his work and will be judged accordingly—from
every peasant and slave, to every king and pharaoh. There is no parent who will
not be held accountable for their parenting, no priest who will not be held accountable
for their ministry, no grown adult not held accountable for fulfilling the
duties assigned to them. The same applies to peoples of any and no faith. </span></p><span style="font-size: x-large;">
</span><p class="MsoNormal" style="text-align: justify;"><span style="font-family: "Times New Roman",serif; font-size: x-large; line-height: 107%;"> Is the Householder harsh?
Why would he judge us poor folks? Well, judgement is the means by which
punishment is determined, it is true, but it’s also the only way of assigning appropriate
reward. It is good to recall that our judge died for us, naked, humiliated, on
the cross. So this judge will not be without perfect mercy. But mercy can only be
perfect if it is true mercy, based on truth. The greatest truth being that God
is Love and that this God has forgiven us in mercy. Should our judge find this
splendid truth alive, awake in our hearts, and evidenced in the deeds we have
done to our neighbours, then to the degree in which He finds it, to that degree
shall He judge us favourably. As we read in James: “There will be judgement
without mercy for those who have not been merciful themselves; but the merciful
need have no fear of judgement.” (James 2:13).</span></p><span style="font-size: x-large;">
</span><p class="MsoNormal" style="text-align: justify;"><span style="font-family: "Times New Roman",serif; font-size: x-large; line-height: 107%;"> We Christians have it
good (worse too, if we squander our spiritual-privilege). Baptised into Christ we
are given an explicitly spiritual task on top of our temporal duties, such that
they blend into one. Not to mention supernatural grace to help us live the life
of grace. ‘To do what we gotta do.’ In baptism we are given the <i><span style="background: white none repeat scroll 0% 0%;">exousia</span>, </i></span><span style="background: white none repeat scroll 0% 0%; font-size: x-large;">the power, authority and ability of Christ
Himself, to live as Christians according to our state of life.</span></p><span style="font-size: x-large;">
</span><p class="MsoNormal" style="text-align: justify;"><span style="font-family: "Times New Roman",serif; font-size: x-large; line-height: 107%;"> Those who have received the
power of the Holy Spirit in Confirmation have yet another advantage. This is
the Sacrament of <i>exousia</i>, the Sacrament of holy anointing unto power. A
Sacrament that gives vitality to the life of Christ received by the soul in
baptism.</span></p><span style="font-size: x-large;">
</span><p class="MsoNormal" style="text-align: justify;"><span style="font-family: "Times New Roman",serif; font-size: x-large; line-height: 107%;"> What we must do in order
to keep awake, alert and watchful is quite simple, even if in practice it is
hard. It is to carry out the duties which God, and indirectly, life, has appointed
to us; and to do all of these duties in accord with the greatest of all our
duties. A duty that underlies, animates and gives purpose to them all: the duty
to love. To love God, by doing all for his sake; and to love neighbour, because
our Lord takes such love as done unto Himself.</span></p><span style="font-size: x-large;">
</span><p class="MsoNormal" style="text-align: justify;"><span style="font-family: "Times New Roman",serif; font-size: x-large; line-height: 107%;"> We don’t need anyone to
tell us what our duties are.</span></p><span style="font-size: x-large;">
</span><p class="MsoNormal" style="text-align: justify;"><span style="font-family: "Times New Roman",serif; font-size: x-large; line-height: 107%;"> In our duties God’s Will
for us is made blatantly obvious.</span></p><span style="font-size: x-large;">
</span><p class="MsoNormal" style="text-align: justify;"><span style="font-family: "Times New Roman",serif; font-size: x-large; line-height: 107%;"> The modern world, so
ensnared by Satan, the original shirker of duty, hates the word duty. In other ages,
and still present to some degree in our own age, the Devil can twist duty to
become an end in itself, something done for vanity’s sake, social propriety, self-image,
all cut off from love. The classic and revivalist stoic, although we can learn
much from him, falls into this latter error. The sloth and the ‘liberated’
moral rebel falls into an opposite kind of error. All alike share one trait:
they are spiritually asleep.</span></p><span style="font-size: x-large;">
</span><p class="MsoNormal" style="text-align: justify;"><span style="font-family: "Times New Roman",serif; font-size: x-large; line-height: 107%;"> We know our duties. We
could write a list of them in our heads. Let us tend to these, each according
to the priority of their moral weight, and the need of the moment, and let us
do so as prayerful people. People who walk from Mass and the chapel, from
rosary-beads in-hand and bedrooms, out into the field apportioned to us and to
no other. Let us do, and do dutifully, complaints and fumbles, notwithstanding,
but always in love. </span></p><span style="font-size: x-large;">
</span><p class="MsoNormal" style="text-align: justify;"><span style="font-family: "Times New Roman",serif; font-size: x-large; line-height: 107%;"> For we can do, do, do,
but if we do not do in love, we do not do at all—we be mere sleepers walking.
But if we do in love, we shall be awake and watchful, for the love of the Lord
awakens the soul. Such love never sleeps, not even the sleep of the body can
overcome it, nor the languor of our tired limbs and will.</span></p><span style="font-size: x-large;">
</span><p class="MsoNormal" style="text-align: justify;"><span style="font-family: "Times New Roman",serif; font-size: x-large; line-height: 107%;"> We read in the Song of
Songs: “Many waters cannot quench love, neither can floods drown it” (8:7). </span></p><span style="font-size: x-large;">
</span><p class="MsoNormal" style="text-align: justify;"><span style="font-family: "Times New Roman",serif; font-size: x-large; line-height: 107%;"> We could be impaired,
locked-up, constrained in a straight-jacket, dosed-up on numbing agents, and
thus outwardly prevented from doing any of our external duties, but should we
still will the fulfillment of our duties in love, with eyes fixed on God who is
our <i>Exousia</i>, our Power, and be thus joined to the secret and mystical work
of the Crucified and Incarnate Christ operative within the Church and the world,
then we are more active, watchful and awake than a whole army on amphetamines who
serve some earthly <i>exousia</i> could ever be.</span></p><span style="font-size: x-large;">
</span><p class="MsoNormal" style="text-align: justify;"><span style="font-family: "Times New Roman",serif; font-size: x-large; line-height: 107%;"> This is a consolation,
and not just to those deemed fit for nothing but euthanasia by the modern utilitarian
world. For how sucky we are at doing our duties. Even if we tick the external
boxes, how hard it is to get a full score for the overriding duty to love to
the point of loving those who hate us.</span></p><span style="font-size: x-large;">
</span><p class="MsoNormal" style="text-align: justify;"><span style="font-family: "Times New Roman",serif; font-size: x-large; line-height: 107%;"> We could analyse our
duty-fulfillment to the hills until the point we start to neglect our duties.
So let us focus on doing what we can with what’s in front of us, repenting when
we stuff-up, moving on, discerning, and acting again. Putting our faith not in
our own doing, nor capacity to do—our own <i>exousia</i>—but in the Power, the <i>Exouisa</i>
of He who is our strength and ability. "My grace is sufficient for you,
for my power is made perfect in weakness” (2 Cor 12:9).</span></p><span style="font-size: x-large;">
</span><p class="MsoNormal" style="text-align: justify;"><span style="font-family: "Times New Roman",serif; font-size: x-large; line-height: 107%;"> Our actions matter, “but
the Lord looks on the heart” first (1 Sam 16:7). Before any action, comes the
extent of our will to love and fulfil our duties. We must <i>rouse ourselves</i>
to such love (Isa 64:7). Ask of God to expand the holy desires of our heart. To
wed our will to His Will of perfect love. We won’t grow into His love if we don’t
ask for it! Then, the will aligned in the right place, if genuinely aligned,
will flow into dutiful action. </span></p><span style="font-size: x-large;">
</span><p class="MsoNormal" style="text-align: justify;"><span style="font-family: "Times New Roman",serif; font-size: x-large; line-height: 107%;"> Often the action falls
short, not reflecting what we really wanted to do. That’s part of our weakness.
We’re not perfect parents, priests, religious, nurses, or teachers. But Christ
is, and a sleepless faith and love, that always wants to increase, and stands
on the humility of repentant trust to get what it wants—the fulfilment of His
Will—can make up with Christ’s <i>Exousia</i> for what we lack. </span></p><p class="MsoNormal" style="text-align: justify;"><span style="font-family: "Times New Roman",serif; font-size: x-large; line-height: 107%;"> By faith, in
love, we unearth in our baptised soul the riches of Christ, the Resurrection and the Life, the Awakener, the
Living One, who has delegated us with tasks already accomplished and made
perfect in Him. Already crucified, resurrected and glorified in Him. The mother will find in Christ all the perfection of the
motherhood she lacks, the father, the father, the priest the priest etc. The
Spirit, working to the extent we let faith and love reign in us, then weds our doings
to the doings of Christ. </span></p><p class="MsoNormal" style="text-align: justify;"><span style="font-family: "Times New Roman",serif; line-height: 107%;"><span style="font-size: x-large;"> Thus, may it be so, as long as we still do what we can, the Householder will find us awake
and ready, and when he returns, at our own mortal end, and the end of the age, we
shall find a smile somewhere on that mighty face. Even better, may it be a big
fat grin.</span><br /></span></p></span></span></span></span><p></p><span style="font-size: large;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman";"><span style="font-size: 20px;">
</span></span></span></span>Br. John-Josephhttp://www.blogger.com/profile/05262068772046293194noreply@blogger.com0tag:blogger.com,1999:blog-8151849891901686872.post-44575173791899233702020-06-08T02:58:00.000+10:002020-06-08T03:00:27.384+10:00Life with the Trinity “There” on the Mountain, in the Garden, through the Blood<div style="text-align: justify;">
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<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjWXlTHu0-ffbsOJKI_N0gnQC7FFZJ3dt3JQOc_gWA9jtv_mkDb_gU1k8MtReH9RrB5gQDs_qrq2Q2057ko7I0nFEFgo_2ZRnbHxlBG9s-izFAISFcOJ4NqBKI3JwPul8JtPE8CInqnqew/s1600/trinity+icon.png" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1494" data-original-width="1200" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjWXlTHu0-ffbsOJKI_N0gnQC7FFZJ3dt3JQOc_gWA9jtv_mkDb_gU1k8MtReH9RrB5gQDs_qrq2Q2057ko7I0nFEFgo_2ZRnbHxlBG9s-izFAISFcOJ4NqBKI3JwPul8JtPE8CInqnqew/s640/trinity+icon.png" width="514" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">'The Trinity (Troitsa<i lang="ru-Latn" title="Russian language text">),</i>'<i lang="ru-Latn" title="Russian language text"> </i>Andrei Rublev, 15th century.</td></tr>
</tbody></table>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span style="font-size: large;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman";"><span style="color: #20124d; float: left; font-size: 105px; line-height: 46px; padding-right: 3px; padding-top: 18px;">T</span><span style="font-size: 20px;">HE LORD DESCENDED in a cloud and Moses stood there with
him” (Ex 34:5). There? Where? On Mount Sinai. This is where Moses stood when the
Lord revealed Himself in giving the commandments a second time. But where is “there”
for us? That “place” and “space” upon which we too can encounter God? We don’t
need to climb high to enter the craggy peaks of a lifeless mountain like Moses
in order to encounter God, we need to enter the depths of a living Person, the
One Who climbed down to us.</span></span></span></span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
The first reading for Trinity Sunday (Year A) comes from
the book of Exodus. In holy rage, Moses has destroyed the tablets of the law after
witnessing the idolatry of his people. God calls Moses once again to the top of
the mountain, commanding him to bring a new set of tablets. Moses ascends the
mountain alone and <i>there</i> God reveals Himself as “a God of tenderness and
compassion” (Ex 34:6). This is the context of our selected verse: “The Lord
descended in a cloud and Moses stood there with him” (Ex 34:5).</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
The Hebrew places greater emphasis on the word translated
“there” (<span dir="RTL" lang="HE" style="font-family: "arial" , sans-serif; font-size: 11.0pt;">שָׁם</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>) which is placed at the end of the clause.
At the same time seeming to highlight the preposition “with” and its attached pronominal
suffix: “with him” (<span dir="RTL" lang="HE" style="font-family: "arial" , sans-serif; font-size: 11.0pt;">עִמּוֹ</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>). In wooden English we could thus read: “The
Lord descended in a cloud and Moses stood <u>with him</u> <u>there</u>.”</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
The first use of the adverb “there” (<span dir="RTL" lang="HE" style="font-family: "arial" , sans-serif; font-size: 11.0pt;">שָׁם</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>) is in Genesis 2:8:</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<blockquote class="tr_bq">
And the Lord God planted a
garden in Eden in the east and He put the man <u>there</u>
whom He had formed.
</blockquote>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
So far we have two places that constitute “there”. The “there”
of the garden of Eden and the “there” of Mount Sinai. The “there” of the garden
of Eden is descriptive of the beginning of man, the primordial start of humankind,
our original creation. The “there” of Mount Sinai marks the beginning of the
Old Covenant, the creation of God’s Holy Chosen People. </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Adam had already received the living power of the breath
of God before being placed in the garden (Gen 2:7-8). But it was “there” in the
garden that Adam received his dual vocation “to till and keep” the garden, and
to abide by God’s Will encapsulated in the command to eat freely of every tree
in the garden, but to not eat from the forbidden tree of the knowledge of good
and evil (Gen 2:15-17). The commandment of God here is not simply negative. We
often forget to notice that Adam is also positively commanded to eat freely of
all that has been allotted to him. The “there” of the garden is the place where
humanity is commissioned for a mission: to serve creation in love, above all in
our fellow brothers and sisters, and to serve God.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
So too with the “there” of Mount Sinai. Here Moses received
the commandments of God, the vocation of especial holiness, and the covenantal promise
of God’s abiding Presence. The “there” of the mountain is the place where humanity
in the Nation of Israel is commissioned anew for the mission of loving God and neighbour,
symbolised by the dual tablets of the law.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
We have in Christ the New Adam and the New Moses, a fulfilment
of both.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Jesus was crucified on Mount Calvary (“Calvary” from the Latin
<i>Calvariæ Locus</i>, “Place of the Skull,” from the Aramaic <i>Golgotha</i>;
Greek, <i>Kranion Topos</i>). John tells us that “in the place where he was
crucified there was a garden” (19:41). In the “there” of Calvary we find a
fulfillment of the “there” of Eden and the “there” of Mount Sinai. </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
By approaching Calvary, the Cross of Christ, the
Crucified One, we receive the vocation of communion and the law of love in its
full power, given as the Spirit and grace in place of stone tablets, flowing
out to us as blood and water.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Here at the “there” of Calvary we receive our supreme
vocation, our commissioning for a mission: to join together with Christ Crucified
in death, so that we might join together with the risen Christ and live with
Him in the unity of the Holy Spirit, in the glory of God the Father.<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 107%;">[1]</span></span></span></span></a> </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
We apprehend this from the words of Christ: “If you want
to follow me, take up your daily cross and follow me” (Lk 9:23) and “I pray that
they all may be one; as you, Father, are in me, and I in you, that they also
may be one in us” (Jn 17:21). There is no other way to this Trinitarian life, admittance
into this <i>oneness</i> between Father and Son in the Holy Spirit, except
through Christ, and Christ Crucified. As Moses on Mount Sinai stood “there with
him,” the Lord, it is in standing “there with him” on Mount Calvary that we become one “with him”—one
with the Son, with the Father, in the unity of the Holy Spirit. In the words of
St. Paul, “For if we have died together with him, we shall also live together with
him” (2 Tim 2:11). And if we live together with Him Who is Son, we live together with Them
Who are One.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Literally speaking, we find a garden and a mountain at
Mount Calvary, but our “there” in which and by which we come to live in God is
not a thing but a Person. Mount Calvary the place is only special because of Who
we find “there”. It is not Mount Calvary that transports us into communion with
the living God. It is Christ Jesus, the Son of God—He is our Garden, He is our
Mountain, our “there” where we find God.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
In an audience preceding the Angelus on Trinity Sunday St. Pope John Paul II invoked similar imagery (2003):</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
<blockquote class="tr_bq">
The Triune nature of God is
the principal mystery of the Catholic faith. With it, we come to the end of the
journey of revelation which Jesus fulfilled through his Incarnation, Passion,
Death and Resurrection. From the summit of the "holy mountain" which
is Christ, we contemplate <i>the first and last horizon of the universe and of
history</i>: the Love of God, the Father and the Son and the Holy Spirit.<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 107%;">[2]</span></span></span></span></a></blockquote>
</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
By faith we climb the “holy mountain” who is Christ, entering upon the peak of God’s love for us made flesh in Him. We enter Christ our “holy mountain” when
we put on the faith of the Church and repeat with our hearts, even more than
with our lips: “I believe…” <i>Credo.</i></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
We stand on lowly ground, stuck in the mire of our
sins, incapable of rising to greater heights of righteousness because of our ineptitude.
But by faith we enter Christ and rise with Him to the supreme heights of His Righteousness
which He gives to us as our own (2 Cor 5:21). Established in this Righteousness
of the Son we come to share in His right and perfect relation with the Father,
and this right and perfect relation is none other than the Spirit of
Righteousness (Rom 6:11).</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
On Mount Sinai God established His Chosen People as a
Holy Nation, with the vocation to love Him with unique fervour. In Christ our “holy
mountain” we have been spiritually established as the Chosen People, as the
People of God, a Trinitarian People, a People reborn from the pierced side of Christ,
as Eve was born from Adam’s side. We have been commissioned with the mission of
loving God and neighbour, of serving the world in spite of itself, in loving
enemies even unto death. We have been set apart in Christ our “holy mountain” to
live in the world, but not of the world, to not become sucked-up into the fleshly,
political, ideological <i>modus operandi </i>of the world’s inhabitants, but to
live in the Spirit, the <i>Modus Operandi </i>of God’s Self. It is a mission to
live again the life of the Son in the world, bringing the love of the Father to
all, the love Who is the Spirit of Peace that binds all together (Eph 4:3).</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
In our summit Who is Christ we find the “holy garden”.
Not where man was first created in flesh, but where man was first recreated in
Spirit—the place of our rebirth. In Christ the “firstborn from the dead” we
were reborn, in Christ we are being reborn, who we really are and were made to
be is a mystery already fulfilled in Christ, through faith it is actualised in
us, through love, it grows (Col 1:18; 1 Pet 1:23). “For [in Christ] you have died, and your life has been hidden with Christ in God” (Col 3:3).</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
As Adam was created and placed “there” in the garden of
Eden to till it and watch over it, in the “holy garden” who is Christ, “there,”
in Him, we were placed by the Father to live and move and have our being (Acts
17:28).</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
To be placed in Christ is to be placed in the Church. For the Church is "Christ's body" (1 Cor 12:27). Thus
in Christ our “holy garden” we have received the vocation to serve and watch
over the garden of His Holy Body the Church. To cultivate the life of the
Trinity within, and to watch in holy awe in contemplation beneath, in beatific vision above, and all in the
Communion of the Saints.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
The fruits of our “holy garden” are the infinite riches
of Christ, the infinite sum of the merits of the <i>Christus Totus</i> (Christ
the Head in union with all the Saints of His Body),<i> </i>which includes the fruits of
the Holy Spirit. These fruits line the river that gushes in the Sacred Heart of
Christ, borne upon the trees of His Saints that grow there (Jn 4:14; Ez 47; Rev
22). His Godhead is the true “river that flows out of Eden to water the garden”
(Gen 2:10) of His humanity, and from whose pierced side the river of God’s abundant
life divides, while remaining one, as it goes out to water the souls of God’s
Holy People who open their hearts to receive this divine life (Jn 19:34; 10:10). </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
In Christ we hear repeated the call to eat freely from
the trees of His garden. “<span class="verse-16">Let my beloved come to his garden, and eat its choicest fruits</span><span class="verse-16">” (Song 4:16c).
</span>Most importantly the command to eat the Fruit of His
Paschal Sacrifice. “Take and eat; this is my body” (Mt 26:26). “Whoever eats
this bread will live forever” (Jn 6:51). For this is the Fruit of the Tree of
Life—Christ’s Holy Cross. Whoever puts forth his hand and eats from it will
live forever (Gen 3:22). The hand is our will, our reaching, our faith-filled
desire.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
If we search the Scriptures to find the first use of the preposition
“with” (<span dir="RTL" lang="HE" style="font-family: "arial" , sans-serif; font-size: 11.0pt;">עִם</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>) we find ourselves in Genesis at the
moment of the sin of Adam. Eve “took of its fruit and ate, and she gave to her
husband also and he ate <u>with her</u>” (Gen 3:6). This was the forbidden pseudo-communion
of sin, an unholy “communion” that fractured Trinitarian love of God and neighbour and self
in man’s heart, and nourished only the self-love of the ego, the love of “I”
cut off from “Other,” in the heart of fallen man.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
To restore us to communion with the “Other,” to restore Trinitarian love in the heart of human beings, God in the
Person of the Son instituted the Sacrament of His Body and Blood. A holy
communion meal to undo what the unholy “communion” of our foreparents brought
about. This “fruit of the vine and work of human hands” has become the Blood of
the New Covenant, shed not at the foot of Mount Sinai from bulls and lambs, but
shed on Mount Calvary from the Incarnate Son, the Lamb of God. Shed to wash us
of the power of sin, to cleanse the “I” of its selfishness, and so enable us to enter the Wedding Feast of the Lamb,
the Trinitarian banquet where the “many” are made “one” in the Three Who are
One (Rev 7:14, 19:7; 1 Cor 10:17). A fulfillment of the prayer of Christ that the
Father hears crying out from His Son’s Blood: “Father, forgive them… make
them one, and make them one with us” (Gen 4:10; Lk 23:34; Jn 17).</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
What is the Blood of Christ but the life of Christ. “For
the life of the flesh is in the blood. And I have given it to you,” says the
Lord, “upon the altar to make atonement for your souls. For the blood,” the
Blood of Christ, “it makes atonement for the soul” (Lev 17:11). “The cup of
blessing that we bless,” writes Paul, “is it not a communion in the blood of Christ?” (1 Cor
10:16). To put the two verses together: 'The cup of
blessing that we bless, is it not a communion in the Life of Christ?'</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
What then does it mean to drink and partake of the Blood
of Christ, but to drink His Life. The Life of Christ is not mortal, but immortal,
not merely human, but divine. The Life of Christ is not His own, but He shares
One Life with the Father in the Spirit. Their Life is One. The Trinitarian Life
flows in the Blood of Christ. When we drink Christ’s Blood we drink the Mystery
of the Holy Trinity, the Life of the Godhead. ‘The cup of blessing that we bless
is it not a communion in the life of the Holy Trinity?’</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Eve “took of its fruit and ate. She gave to her husband
also and he ate with her” (Gen 3:6). Now instead of Eve, in holy reparation, in
a sharing of Holy Communion, it is the Church who takes “the fruit of the vine,”
transubstantiated into Christ’s Blood, and gives it to her children who suck
from the overflowing abundance of her breasts, “carried upon her hip, and
dandled upon her knees” (Is 66:11-12).</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
The Virgin Mary is the preeminent instrument of Holy
Church. The Blood of Christ which Christ out-pours, which the Church receives
and distributes, flows through the Virgin Mary from Christ the Head, as She
once gave it to Him in the womb; and now the Church through Mary gives the Blood of Christ to Christ
again, but this time to the members of His Body. The ministerial priests, in
communion with the episcopate, like Adam in the garden of Eden, are the ones charged
with cultivating this Holy Fruit of the Vine from above, and in safeguarding it.
Having received it <i>in persona Christi </i>the New Adam, through
Mary the New Eve, they are commissioned to share the Blood, the Life of God,
with all the People of God.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Once we have received the Blood of Christ, the Life of the
Holy Trinity, it is not as if it dissipates completely unless this Life is
killed through mortal sin, and even then, the Life of Christ’s Blood is poured
out anew in the Confessional. Since even when the accidents of the Body and
Blood of Christ are gone from our bodily systems, through faith, by hope, the Life
we have received in the form of bread and wine remains in our souls. The Life we receive from without is already within. The Life already in us is thus nurtured
by our communion with His Blood so that His Life in us increases. Life receiving Life.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Faith can even reach for the Cup of the Lord when it
remains beyond our sensory grasp. The martyrs did not receive <i>viaticum </i>from a
priest before they died, and yet, their final breath was a draught from the
Blood of the Son of God, from the wellspring of Life Itself. This privilege is
not reserved to the martyrs alone but to all the faithful in the secret
sanctuary of the heart where only God ministers. There are no
obstacles to the one who has been placed “there” in Christ the “holy mountain,”
the “holy garden.” “Let anyone who desires drink freely from the water of life”
(Rev 22:17). The invitation is explicit. Faith makes present the Life of God to
be possessed, hope takes possession, and love is the power that possesses this
Life and makes one possessed by It. </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
<blockquote class="tr_bq">
<div class="MsoNoSpacing">
“The Lord descended in a cloud and Moses stood there with
him” (Ex 34:5). <br />
<br />
“And the Lord God planted a garden in Eden in the east and He
put the man there whom He had formed” (Gen 2:8). </div>
</blockquote>
</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Our “there” is Christ, we have been put “there” by the
Father, placed into His Son to share His Life. In this Life of the Son we encounter
not a solitary life but a Holy Communion. We live this Life “in a cloud,” that is, through faith, without the capacity to see clearly the Trinity whose Life we share. </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Nevertheless, in Christ we discover the Loving Father who
has placed us “there” in Him, His Son, and we discover this by Their Same Spirit, for “the
Spirit is the witness, because the Spirit is the truth” (1 Jn 5:7), and this Spirit sent into our hearts makes
us cry out “Abba, Father” just as it makes us acknowledge at once that Christ Jesus
is His Only-Begotten Son (Gal 4:6; Rom 8:15; 1 Jn 4:2). The “holy mountain” of
the Son, the “holy garden” of Christ our Lord, is “there” “where” we receive this
Spirit from the Father, the Spirit who brings His <i>Relatio </i>to us in the
form of a <i>vocatio amoris</i>, a vocation of love, to be one “with Him” who
is Three Persons in One God. To join the Life of the Loving Father, with the
Beloved Son, in the Holy Spirit - Who is Their One Love, Their One Life.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
“What does man gain by all the toil at which he toils
under the sun?” “Vanity of vanities, says the Preacher, vanity of vanities! All
is vanity” in this life, when lived apart from the Life of the Triune God (Ecc
1:1-2). </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
‘What does man gain by all the toil of Christ at which He
toiled under the beam of the Cross?’ “Wonder of wonders, says the Preacher, wonder
of wonders! All is wonder” in this life when lived in God the Son, for the
Father, in the Holy Spirit—Their Communion of Love and Life.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
The testimony of the Son is sure. “Whatever you ask in
prayer, believe that you have received it, and it will be yours” (Mk 11:24) and
“How much more will the heavenly Father give the Holy Spirit to those who ask
him” (Lk 11:13), a share in the Life of the Triune God to those who ask Him?</div>
<div style="text-align: justify;">
<br clear="all" />
<hr size="1" style="margin-left: 0px; margin-right: 0px;" width="33%" />
<div id="ftn1">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[1]</span></span></span></span></a>
<i>Lumen Gentium</i>, 39-41; see also CCC 201.</div>
</div>
<div id="ftn2">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[2]</span></span></span></span></a>
John Paul II, Angelus Audience, Solemnity of the Blessed Trinity, 15 June 2003,
http://www.vatican.va/content/john-paul-ii/en/angelus/2003/documents/hf_jp-ii_ang_20030615.html</div>
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Br. John-Josephhttp://www.blogger.com/profile/05262068772046293194noreply@blogger.com0tag:blogger.com,1999:blog-8151849891901686872.post-84144980917837170562020-05-10T17:28:00.000+10:002020-05-11T03:00:42.406+10:00Mary - Mother, Sister and Midwife<div style="text-align: justify;">
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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</xml><![endif]--><!--[if gte mso 10]>
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mso-tstyle-colband-size:0;
mso-style-noshow:yes;
mso-style-priority:99;
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mso-para-margin-top:0cm;
mso-para-margin-right:0cm;
mso-para-margin-bottom:8.0pt;
mso-para-margin-left:0cm;
line-height:107%;
mso-pagination:widow-orphan;
font-size:11.0pt;
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<i>This article focuses on the vocation of motherhood and womanhood
(looking also at fatherhood and manhood), in light of Mary's role as
Mother, Sister and Midwife, drawing on the Visitation account.</i></div>
<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><br />
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiNF4XmuThB8MDRLPE-0jDtTZaTXenYcAwyq6KeY1wRjNJ_m3v0S_UbVokpD2WioL5mMZsJlN0AnB5CD_22nU4CYPgwCQMP-P6zDAqSuxrw3ga1a4x4GFeVGagFhL4aW3TUDG_1FeGw2eQ/s1600/visitation_matre+domini+%25282%2529.png" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="632" data-original-width="1024" height="394" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiNF4XmuThB8MDRLPE-0jDtTZaTXenYcAwyq6KeY1wRjNJ_m3v0S_UbVokpD2WioL5mMZsJlN0AnB5CD_22nU4CYPgwCQMP-P6zDAqSuxrw3ga1a4x4GFeVGagFhL4aW3TUDG_1FeGw2eQ/s640/visitation_matre+domini+%25282%2529.png" width="640" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">"Visitation," at the Museo Matris Domini, 1320-30, Wikicommons.</td></tr>
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<br /></div>
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<span style="font-size: large;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman";"><span style="color: #20124d; float: left; font-size: 105px; line-height: 46px; padding-right: 3px; padding-top: 18px;">W</span><span style="font-size: 20px;">HEN MARY was visited by the Archangel Gabriel, receiving
the revelation and the concrete realisation of her motherhood of the Word, she was
also informed about the pregnancy of her cousin Elizabeth. We read that she
went “with haste,” animated by zealous sisterly charity, to help in the preparation
for the birth of the Baptist. </span></span></span></span></div>
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<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Luke tells us that Elizabeth “was advanced in years,” “in
her old age,” thus at the very least comfortably past the years of fertility (Lk
1:7,36). This explains why Zechariah her husband doubted the news when Gabriel told
it to him. Elizabeth was not just barren (1:7) but had gone through menopause. </div>
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<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Mary’s visitation to Elizabeth is animated by a desire to
assist a fellow sister in the Semitic sense, and faithfully fulfils the
cultural norm whereby a woman relation would help another in the role of moral
support and midwife, even if Mary might not have been the only one. Mary’s
haste in going to visit Elizabeth is likely motivated in part by the added need
of Elizabeth for help. After all, Elizabeth is “in her old age”. Old age plus pregnancy
equals a lot of support needed!</div>
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<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
The gift of Mary’s motherhood was realised once she
pronounced “Yes” to the proposal to conceive the Word by the Holy Spirit. The
fact that in the same revelation whereby Mary received the gift of her
motherhood that the secret motherhood of Elizabeth is also revealed, teaches us
something about the gift of motherhood. This in addition to the interconnected revelations
of Zechariah and Joseph concerning their respective paternity. Motherhood does
not exist in isolation. Like any vocation, it is not an individualistic vocation,
it is not something merely bestowed upon an individual woman. Motherhood is intrinsically
relational. It includes not just the bond between mother and child—the child
the simultaneous fruit and source of motherhood; a relational horizon to which
modern society often reduces motherhood to; but it also includes the bond
between husband and wife, father and child, and the trinal dynamic between all
three. </div>
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<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
According to the natural order and ideal ordained by God,
a wife receives the gift of motherhood from her husband, in the same very act
in which she receives that part of the life needed to form the child in her womb.
Alas, this can sound shocking to modern ears! A secular blasphemy against the individualistic
and reductionist view of motherhood. But hang on… in turn, the wife gives to
her husband the gift of his fatherhood. In this view no one can claim their maternity
nor paternity as a self-created phenomenon that exists outside of relationality
and the integral complementarity between the sexes. Thus neither maternity or
paternity are brought into existence with warring rights, as though ordered toward hostility against one another as the cultural Marxist narrative would have us believe,
but rather, with a shared and common responsibly, with shared and common rights, and a shared dignity resting on a single foundation.<br />
<br />
Motherhood is given to woman by God, through man, and fatherhood is given to man
by God, through woman. The perfect objective exercise of these parental
vocations depends upon the loving cooperation between both parties, relying on
the gratitude of man for woman, and woman for man, honed-in as such gratitude
is on a concrete “wife” and “husband” and on the fruit of their union—the child.
</div>
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<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
In Mary’s instance the physical agency of man was substituted
with the moral agency of Joseph, God working super-naturally, beyond the
natural order. In Elizabeth’s, and all other mothers’ instance, the physical
agency of a man is involved.<br />
<br />
We live in a fallen world. Thus, unfortunately, without there being any place for us to judge, things do not always go according to the natural
design nor does reproduction always transpire in a context of love, but sometimes in fractured relations, the laboratory,
or through sexual violence. Then there's simply instances of one parent dying prematurely. In all such cases the perfect objective exercise of motherhood
and fatherhood cannot be realised, and instead, a perfect subjective exercise
of either vocation remains possible, with or without mutual cooperation between
natural parents, but the exercise of either a mother or a father will not attain
relative perfection if hatred and resentment abides between the parents of a
child and/or of one sex against the other. </div>
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<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Only the rock of love and forgiveness serves as a stable
foundation for a relationship, including the relation between mother and child,
father and child. To build such a relation on envy and bitterness against anyone,
especially of a mother against the father of her child, and a father against
the mother of his child, even when humanly justified, will only be to build one’s
relationship with their child on sand. The child will grow insecure, since a
parent’s love, if poisoned by a lack of forgiveness, cannot be fortified by God’s
love which can only enter in power within a forgiving heart. </div>
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<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Nevertheless, through the mystery of the Crucified Christ the
absence of one parent’s love or even both, can serve as wounds through which a
child can grow in receptivity to the love of God as Father who pours out His
love in the full maternal and paternal power of His Spirit. Ideally however,
the love of two parents, a mother and a father, nurtures a child and through
natural parallels disposes their child to the higher and supreme love of God.</div>
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<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
However, motherhood does not exist in the vacuum of the
nuclear family. Of course, the “nuclear family” consisting of the trinal
relational of mother, father and child, is its sanctuary, but just like the
temple of old, the sanctuary formed only a part of the temple, the main part,
but not the only part. </div>
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<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
As mentioned previously, Mary’s motherhood was revealed
to her simultaneous to Elizabeth’s motherhood. This reveals to us that the
vocation of motherhood (the same with fatherhood, but we’ll focus on motherhood
here) is intrinsically shared: first with God, the Maker of all things, and
secondly, with fellow women who are mothers. The motherhood of one woman is
intrinsically ordered towards a <i>communis sororitas</i>, a common sisterhood,
a sisterly communion, what could also be called a <i>communio matrum</i>, the
communion of mothers. Such a communion is of course not divorced from the <i>Communio
Sanctorum</i>, the Communion of Saints, nor is it somehow separated from or at
odds with the unique sub-communion/s between men, but simply describes a sub-communion,
a special shared relation between those called to motherhood—and all woman are,
at least spiritually, if not, physically. </div>
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<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Indeed, the Body of Christ is One, and there is one <i>Communio</i>,
but this does not take away from the unique and distinct relations, <i>communiones</i>,
friendships if you will, that abide between various members of this Body, who while
all One, are also many. Each member of Christ’s Body shares in unique relations
with each and every other member of this Body and some of these relations can
be grouped and are likewise shared with others. The martyrs share a unique small
“c” <i>communio </i>with other martyrs. The holy virgins with their fellow
virgins. Priests with their fellow priests. Those who are mothers with other
mothers, and so on. These <i>communiones </i>are concrete relational horizons
of participation in the Communion of Saints, and since each <i>communio </i>is
part of a concrete participation in the Communion of Saints, it is not
something that must wait for heaven. It is a reality within our mortal lives
too, integral to our identity and vocation. We must seek it out, and nurture such fellowships in order to grow as persons.<br />
<br />
Thus, without denigrating the fraternity between men and women, men should also seek fellowship with other men, fathers with other fathers; and women should seek fellowship with other women, mothers with other mothers. This is how we are strengthened to grow as the men and women, fathers and mothers (physical and/or spiritual), we are called to be.</div>
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<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
As Mary came to Elizabeth’s aid so too Mary comes to each
woman’s aid to help her live out her maternal office. Mary comes to mothers to
help them be mothers after God’s own heart. To become both mothers and saints.</div>
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<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Mary comes to all women, perhaps yet to have their
natural vocation to motherhood fulfilled, or who have been called to fulfil it only
spiritually along the path of consecrated religious life or in a single life of
godly dedication or in a marriage stuck with the heavy cross of infertility. </div>
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<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Mary is there for every woman. Yes, Mary is there for
every person, every human being, man or woman. But human beings do not exist in
the abstract (although, human nature as a universal <i>does</i> exist in the mind of God), instead, in concrete reality, human beings exist as either men or women. “Male and female he created
them” (Gen 1:27). Even those born with intersex organs or who are confused
about their biological sex are either one or the other (pastoral care, patience and sensitivity are needed to help guide such persons towards a direction of understanding their own innate, natural and God-appointed sex). Thus, just as Mary
comes to each man as a woman coming to assist a man; Mary comes to a woman <i>as a
woman</i> coming to <i>a woman</i>, as a Mother coming to a mother. She comes as a sister
to work alongside her sister to help her love the Lord Jesus and to raise
children in the faith—whether biological children, or other souls. Mary comes
as a midwife to help each woman in her time of pregnancy and birth, but more importantly,
to help each woman in giving birth to the love of Christ in the world, in each
woman’s home, family, workplace and community. Mary wants to teach each woman
the art of nurturing love in the hearts of men. From their fathers, to their
husbands, to their sons, and in all souls, male or female, nurturing such love
through a life of service and prayer.</div>
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<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Both Mary and Elizabeth shared peculiar circumstances. The
gift of their motherhood was given in unusual contexts. Mary was a virgin, her
motherhood was substantially a divine gift, and its existence was precarious in
view of the misunderstanding of human minds. Thus, Joseph was appointed to veil
the gift of Mary’s unique motherhood, to help it grow freely in hiddenness.<br />
<br />
Elizabeth
on the other hand was a barren woman past the age of child rearing, and yet beyond
the dictates of nature she received the gift of motherhood, having to struggle
with the difficulty and nuances "old age" brings to such a vocation.</div>
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<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Throughout the Old Testament we come across various
mothers whose motherhood was intricately tied to suffering and difficulty. We
need only think of the matriarchs, Sarah, Rebekah, Rachel and Leah. All these suffered with barrenness, and each in their turn was healed and brought forth
offspring. Elizabeth shared literally in the lot of her maternal forbears, and Mary
too in respect to relying on the miraculous intervention of God the Father, working
through the Holy Spirit, in the Person of the God the Son.</div>
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<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Then there’s Eve. Eve suffered the loss of a son, the
innocent and righteous Abel. Mary too suffered the loss of her Son, the
Righteous and Innocent One.</div>
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<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
All the matriarchs, Sarah, Rebekah, Rachel and Leah, including
Eve, all these also suffered the maternal pain of experiencing divisions between
their biological and/or legal children. Cain against Abel, the descendants of Cain
against Shem’s, the tension between Isaac and Ishmael, the animosity of Esau
against Jacob, of the sons of Leah against each other, and above all against Joseph,
the son of Leah. </div>
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<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Mary too suffers the maternal pain of seeing her children
at odds with one another. The world is not a peaceful place, and the division
that fractures the communion of Christians from the Catholic Church, and the
internal divisions on top of that, breaks Mary’s heart as a Mother.</div>
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<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
There is no experience of any mother, any woman, that at its
core, Mary has not suffered. She suffers in communion, in solidarity, with
every man as a woman, as a fellow human being, and so too with every woman as a fellow
human being, a fellow woman.</div>
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<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Whoever we are, man or woman, Mary comes as Mother,
Sister and Midwife. The way a woman shares with Mary, and receives God’s grace
through Mary, according to these three aspects will be a little different to
how a man does so, paralleling the different role Elizabeth played compared to Joseph or to Zechariah,
and vice versa, in the visitation narrative. </div>
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<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Regardless, we are all called to invite Mary into our hearts,
homes and lives, and she will come. Not that she isn’t already present, but how
much more actively can Mary fulfil her God-appointed role in our lives if we let
her and ask her to.</div>
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<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Whatever the difficulties of our lives, no matter whether
we are male or female, called to be mothers or fathers, called to live this vocation
out naturally and supernaturally, or only supernaturally, if we welcome Mary
into our lives, as God so wants us to, we will come to enter into the joy of
the One whom Mary infallibly brings—Christ the Lord. It is God who sent Mary to
Elizabeth through her conviction of love of neighbour, and it is God who sends Mary
to us through the conviction of her love for us. In turn, Mary brings the one who
sent her, even as the one who sends her already abides in us.</div>
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<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Those who call upon Mary, in vocal prayer or in the silence
of their heart, can be confident that Mary and the fruit of her womb is with
them in a special way, and so too her hidden spouse, St. Joseph, all three
mediating and witnessing to the presence of the Holy Trinity.<br />
<br />
For those who pray the Rosary, the Rosary is as it were, a sign of
the umbilical cord that ties the child to its Mother, a bracelet shared between siblings, the hand of a help-maid. Those who pray the
Rosary are nourished by Mary as Mother, accompanied by Mary as Sister,
and strengthened by Mary as Midwife in enduring the labour pangs of the
cross, appointed to every Christian. <br />
<br />
However we do so, those who call on Mary,
whether they feel Mary’s maternal presence or not (because the reality is, she
is there), can exclaim in faith:</div>
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<br /></div>
<blockquote class="tr_bq">
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“And why is this granted me, that the Mother of my Lord
should come to me? For behold, when the voice of your greeting came to my ears,
the babe in my womb leaped for joy.” (Lk 1:43-44).</div>
</blockquote>
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<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Yes, man or woman, male or female, a pregnant woman or
not, all Christians share in the blessing of bearing the life of Jesus in the
womb of the heart, and this babe leaps for joy, sanctifies and consoles, and increases
in stature within the soul that calls on the name of Mary and opens their heart
to her maternal love.</div>
Br. John-Josephhttp://www.blogger.com/profile/05262068772046293194noreply@blogger.com0tag:blogger.com,1999:blog-8151849891901686872.post-66358793910563256492020-05-02T01:00:00.001+10:002020-05-12T13:09:28.948+10:00Finishing Works in the Lord: Joseph the Worker<div class="separator" style="clear: both; text-align: center;">
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjjWOirZ0ZuIqXqlItHnhW_uMlEmkEyqSEceHp1rhhZlQHMgAvW9cWRItuMO9iRAkWmxoib2WUTIBtl0PTUo3ENP0UosTtDqKueAlzmx5MDcGRSRi5icvp0jeEw2uzKnLNLinuAzczgDUc/s1600/joseph+workshop.png" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="370" data-original-width="600" height="393" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjjWOirZ0ZuIqXqlItHnhW_uMlEmkEyqSEceHp1rhhZlQHMgAvW9cWRItuMO9iRAkWmxoib2WUTIBtl0PTUo3ENP0UosTtDqKueAlzmx5MDcGRSRi5icvp0jeEw2uzKnLNLinuAzczgDUc/s640/joseph+workshop.png" width="640" /></a></div>
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<br />
<span style="font-size: large;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman";"><span style="color: #20124d; float: left; font-size: 105px; line-height: 46px; padding-right: 3px; padding-top: 18px;">T</span><span style="font-size: 20px;">HE FEAST OF St. Joseph the Worker was instituted
by Ven. Pope Pius XII in 1955.</span></span></span></span></div>
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<br /></div>
<div class="MsoNoSpacing">
The date chosen for the feast is not a coincidence. The
first of May, originally an ancient Spring festival called “May Day,” heralded
the new season with pagan rituals and customs (e.g. the ‘May Pole’), still
practiced in diverse ways in many European countries with or without their
original religious connotations. </div>
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<br /></div>
<div class="MsoNoSpacing">
In the nineteenth century May Day was chosen as the
choice day of the Socialists and Communists for ‘International Worker’s Day’.
It remains a secular “festival” till today, sometimes called “Labour Day,” especially
commemorated by worker’s unions (not all socialist), and socialist and communist States.</div>
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<br /></div>
<div class="MsoNoSpacing">
May Day is a public holiday in many countries.</div>
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<br /></div>
<div class="MsoNoSpacing">
Catholic pious tradition has long since enculturated the ancient
celebration of May Day. It is a traditional practice to crown Mary, usually
with a wreathe of roses, on the first of May which is considered “Mary’s month,”
a month especially dedicated to devotion to Mary (see Rev 12:1).</div>
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<br /></div>
<div class="MsoNoSpacing">
Following the development of Catholic social teaching,
championed by Pope Leo XIII in response to the socialist trends of the time,
Pius XII providentially selected May Day as the day for Joseph the Worker.</div>
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<br /></div>
<div class="MsoNoSpacing">
In selecting this day, we see at work the
incarnational logic of the Catholic faith. Instead of doggedly denouncing everything
pushed by the socialist and communist agenda, Pius XII takes the true Catholic
approach: to take the radical left-wing proclamation of an International Worker’s
Day as an opportunity to affirm that which the natural law attests, and the Judeo-Christian
tradition has esteemed with a divine sensibility: the noble and essential role
work plays in human life, and its essential dignity. The Christian spirit
esteems work all the more, recognising the enrichment it brings to the
sustaining and development of the human person, family and society in light of
Jesus Christ, the God Man, who in becoming one of us worked like us, and lived
for thirty years as a carpenter.</div>
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<br /></div>
<div class="MsoNoSpacing">
<span style="mso-spacerun: yes;"> </span>In choosing May
Day to celebrate Joseph in the context of “The Worker” the Church is saying, “Look
here, do not look to man made ideologies. The socialists and communists are
right to esteem the value of the worker, but they do not understand the true
and divine dignity of work, and the real meaning of what it means to be a
worker. They have a pinch of the truth but miss out on so much! Look here instead
to Christ, look here to St. Joseph, the appointed Father to Jesus, who taught
Jesus the practical craft of workmanship and provided for God Himself and the
Blessed Virgin Mary by the work of his hands. So sacred is work that God the
Creator, the Sustainer of the Universe, humbled himself, and willed Himself to
be sustained by the work of human hands, above all, the work of a man named
Joseph, who together with Mary sheltered, fed, clothed and supported God as a child,
an adolescent and as a young man. How can we, finite creatures, spurn work and its
supernatural purpose when the Creator Himself, All-Powerful and All-Mighty, put
his hand to the plane and the plough?”</div>
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<br /></div>
<div class="MsoNoSpacing">
Paul exhorts us. “Everything you do, whether in word or
deed, do it all in the name of the Lord Jesus, giving thanks to God the Father
through Him.” (Col 3:17).</div>
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<br /></div>
<div class="MsoNoSpacing">
This is exactly what Joseph did to perfection. Everything
he did was done for the sake of Jesus his Son, for the glory of the Father above.
Even before Joseph joined Mary in wedlock, under mutual vows of virginity, everything
Joseph did was out of anticipation for the Messiah. What a blessing to be
chosen as the man called “abba,” “father,” by God Himself. Joseph was
enraptured by the Wonder Child. It filled His heart with joy and peace to see
Jesus grow and to know that everything He did was for Him, for the boy and God
whom He called “Son”.</div>
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<br /></div>
<div class="MsoNoSpacing">
Joseph sets for us an example to live by. That everything
we do, whether in word or deed, we do it out of love for Jesus, imbued with a
faith that we are working and operating with Him, in Him and through Him, in
thanksgiving to the Father who pays us in return with the free wage we do not
deserve or merit, the wage of grace and salvation, the blessings of holiness
and increase in the extent of our participation in the divine nature (1 Pet
2:2; 2 Pet 1:4).</div>
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<br /></div>
<div class="MsoNoSpacing">
Why work when we receive the grace of life in Christ
through faith? Well, Joseph shows us that authentic faith in Jesus is not idle,
nor an abstraction of the intellect, but an engagement of the whole person,
mind, body and will, in professing that Jesus is Lord. As Paul in his letter to
the Colossians writes, “Whatever you do, work from the soul [with all your
being], for the Lord and not for men, knowing that you will receive from the
Lord the reward of the inheritance. For it is the Lord Christ that you serve” (3:23-24).
Our ordinary human activities, short of sin, can all be offered to Jesus as a
work of praise. Only in heaven (by God’s good grace!) will we know the
spiritual ripple effect our smallest offerings of love have had on the world in
drawing souls to Christ and bringing spiritual relief to those in need, the
living and the dead.</div>
<div class="MsoNoSpacing">
<br /></div>
<div class="MsoNoSpacing">
The incapacity of the free exercise of mind or body is no
obstacle to this profession of faith that summons our whole being to worship and
proclaim Christ, since it subsists in the assent of the intellect and will, our
interior spirit, and manifests itself in our bodies no matter their capacity.
The healthy body can glorify God in hard physical work or any other kind of
work, from cooking to cleaning, to paper work and study; while the bodies and
minds of the frailest carry out a hidden work that can cooperate in a profound
way in Jesus’ work of redemption, where on the Cross His body glorified God to
an exalted degree even though pinned in immobility.</div>
<div class="MsoNoSpacing">
<br /></div>
<div class="MsoNoSpacing">
In Genesis we read that “on the seventh day God finished
his work which he had done, and he rested on the seventh day from all his work
which he had done” (2:2). These words, however one takes them, speak to a
fundamental truth. God created everything that is, and after completing the original
array of all created things and setting in motion created reality with all its
laws and mechanisms, figuratively, God “rested,” that is, although He could
have continued to create new heavens and new earths, and would and does
continue to exercise His creative power in upholding the world and all its
creatures, visible and invisible, God has chosen to settle with creating this heavens
and this earth, although indeed, they will be radically renewed at the end of
time, they will fundamentally remain the heavens and the earth God chose to
create at the very beginning.</div>
<div class="MsoNoSpacing">
<br /></div>
<div class="MsoNoSpacing">
We see this theme of “finishing” in the concluding prayer
for the Office of St. Joseph the Worker. </div>
<div class="MsoNoSpacing">
<br /></div>
<blockquote class="tr_bq">
<div class="MsoNoSpacing">
Lord God and Creator of the universe,</div>
<div class="MsoNoSpacing">
<span style="mso-spacerun: yes;"> </span>you imposed on
mankind the law of work.</div>
<div class="MsoNoSpacing">
Give us grace, by Saint Joseph’s example and at his
intercession,</div>
<div class="MsoNoSpacing">
<span style="mso-spacerun: yes;"> </span>to finish the
works you give us to do,</div>
<div class="MsoNoSpacing">
<span style="mso-spacerun: yes;"> </span>and to come to
the rewards you promise.</div>
</blockquote>
<div class="MsoNoSpacing">
<br /></div>
<div class="MsoNoSpacing">
“Give us grace, by Joseph’s example and at his
intercession, to finish the works you give us to do.” What is meant by finish
here? What makes a work complete in God’s eyes?</div>
<div class="MsoNoSpacing">
<br /></div>
<div class="MsoNoSpacing">
It is tempting to adopt a rationalistic and economic
definition of a completed or finished work as that which is tangibly and measurably
accomplished. A finished house is <i>a finished house</i>. It can’t be missing
a roof or interior features. To finish weeding one’s front lawn means all the
weeds have been removed, or at least by relative standards, all the weeds one
intended to weed, either before starting or after one realised how much weeds
there really were. One retires and ‘finishes up’ their career, when they have
completed their term of employment. It’s a no-brainer, we know what it means
for something to be literally or relatively finished according to the standards
of the world.</div>
<div class="MsoNoSpacing">
<br /></div>
<div class="MsoNoSpacing">
God’s idea of completion is much different. From God’s
perspective many works carried out by human hands, that are judged “finished”
or “complete” by human standards, are incomplete. All human actions, all human
works, from the intellectual to the practical, that are not imbued with a supernatural
love for God and neighbour are spiritually incomplete. Such works have failed
to attain to a supernatural end and to their final end—God Himself, by appropriation,
principally to the Person of the Father, through the Son, by the Holy Spirit. They
have failed to reach their destined goal post. They have failed to attain the completion of the "Sabbath". Conversely, those works imbued
with supernatural love, with an underlying intention “to do” for God and act in
His Will, in His Love, in Him, with Him, and through Him, such acts have soared
to heavenly proportions and have found their rest in the Father’s hands. </div>
<div class="MsoNoSpacing">
<br /></div>
<div class="MsoNoSpacing">
All our works, even the most menial, are called back to
the Creator who made us. </div>
<div class="MsoNoSpacing">
<br /></div>
<div class="MsoNoSpacing">
At the end of the day, even if we completed nothing by
the standards of the world and by the standards we might set for ourselves, if everything
we did happened to be offered to God in love, without neglect to the needs of our
neighbours around us, such a day would be complete in God’s eyes and so would
all its composite works.</div>
<div class="MsoNoSpacing">
<br /></div>
<div class="MsoNoSpacing">
Divine love alone can bring spiritual completion to our
works.</div>
<div class="MsoNoSpacing">
<br /></div>
<div class="MsoNoSpacing">
This is not to undermine the duty, value and sometimes even
moral prerogative to strive towards completing works in the temporal order according
to earthly standards, but it does put them in perspective as groundless and ultimately
worthless if carried out without love. “If I have prophetic powers, and
understand all mysteries and all knowledge, and if I have all faith, so as to
remove mountains, but have not love, I am nothing” (1 Cor 13:1). “For what profits
a man if he gains the whole world [without love] but loses his own soul” (Mt
16:26). Only grafted to Jesus can our souls and our works be imbued with
eternal life and bear everlasting fruit (Jn 15).</div>
<div class="MsoNoSpacing">
<br /></div>
<div class="MsoNoSpacing">
Joseph’s life testifies to this truth in a profound way. Tradition
has it that Joseph died before Jesus’ public ministry, likely, only shortly before.
Joseph wasn’t there to see his Son fulfil His main mission. Joseph wasn’t physically
present at the Cross. Nor was he physically there to nurture the faith of the
Apostles after Jesus’ Ascension, despite being the expert on Jesus after Mary.
There’s something so ordinary about Joseph’s life that it can almost be
dissatisfying at first encounter. It was terribly dissatisfying for many in
Jesus’ hometown, a cause for disbelief in His divine nature, “We know him, that’s
just Jesus, the carpenter’s son!” (para. Mt 13:55). </div>
<div class="MsoNoSpacing">
<br /></div>
<div class="MsoNoSpacing">
Joseph the Worker was originally an obstacle for many in
their belief in Jesus. Perhaps he remains an obstacle for many today. Maybe
some would find a God who zapped down to earth in triumphant form and spent his
years outside the secrecy of a carpenter’s workshop more believable!</div>
<div class="MsoNoSpacing">
<br /></div>
<div class="MsoNoSpacing">
But for those who do believe, Joseph the Worker is a helpmate
for the interior life.</div>
<div class="MsoNoSpacing">
<br /></div>
<div class="MsoNoSpacing">
There was no outward glory for Joseph during his
lifetime. He did not work the amazing miracles of the Apostles. He did not share
the limelight of His Son’s public ministry. There isn’t much about Joseph in
the Gospels, and none of his words are recorded, only some of his actions, and
these actions remained veiled until after his death.</div>
<div class="MsoNoSpacing">
<br /></div>
<div class="MsoNoSpacing">
Yet Joseph is vehemently revered by the Church as the greatest Saint, eclipsed
only by Mary. All the merit and value of Joseph’s life is thus wrapped up in
the ordinary actions of His hidden life spent working alongside Mary in love for
Jesus. Joseph the Worker shows us that the value of a life is not judged on
anything else. He silently echoes Paul:</div>
<div class="MsoNoSpacing">
<br /></div>
<div class="MsoNoSpacing">
“Whatever you do, do it for the Lord, for He is the real Master
you serve. Know that you will receive from the
Lord the reward of the inheritance."<br />
<br />
<span class="ILfuVd"><span class="e24Kjd">“Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord."</span></span> </div>
<div class="MsoNoSpacing">
<br /></div>
<div class="MsoNoSpacing">
<br /></div>
<br />Br. John-Josephhttp://www.blogger.com/profile/05262068772046293194noreply@blogger.com1tag:blogger.com,1999:blog-8151849891901686872.post-40655339163044685022020-04-11T14:00:00.002+10:002020-04-11T14:11:14.852+10:00The Sermon from the Tomb: Waiting on the Lord<!--[if gte mso 9]><xml>
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<br />
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<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<span style="font-size: x-large;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjFAn58kiv7JQ0zjjqaede4w7VNcG4j60YkdiY9cu_2CtudcC6IK04h4j_B240LHykOaHrPkSrxH35EMwx947AjoHwuM_TMfF8UvKl0H91EO2tXUYWOCm6WTBsFifXr34UfutoakLawvL4/s1600/christ+tomb+lamentation+paitning.png" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="600" data-original-width="710" height="540" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjFAn58kiv7JQ0zjjqaede4w7VNcG4j60YkdiY9cu_2CtudcC6IK04h4j_B240LHykOaHrPkSrxH35EMwx947AjoHwuM_TMfF8UvKl0H91EO2tXUYWOCm6WTBsFifXr34UfutoakLawvL4/s640/christ+tomb+lamentation+paitning.png" width="640" /></a></span></div>
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-size: x-large;"> </span></span><br />
<div class="MsoNormal">
<span style="font-size: large;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman";"><span style="color: #20124d; float: left; font-size: 105px; line-height: 46px; padding-right: 3px; padding-top: 18px;">T</span><span style="font-size: 20px;">oday is the day the body of Christ lay dead in the tomb.</span><br /><span style="font-family: "georgia" , "times new roman" , serif;"> </span><br /><span style="font-family: "georgia" , "times new roman" , serif;">Today is the day the Virgin Mary waited for Her Son to rise.</span><br /><span style="font-family: "georgia" , "times new roman" , serif;"> </span><br /><span style="font-family: "georgia" , "times new roman" , serif;">Today is the day the soul of Christ descended into the underworld,</span></span></span></span><br />
<span style="font-size: large;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman";"><span style="font-family: "georgia" , "times new roman" , serif;"> </span><br /><span style="font-family: "georgia" , "times new roman" , serif;"> </span></span></span></span><span style="font-size: large;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman";"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-size: large;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman";"><span style="font-family: "georgia" , "times new roman" , serif;"> </span></span></span></span>into the limbo of the fathers, where all the souls
of the righteous, </span><br /><span style="font-family: "georgia" , "times new roman" , serif;"> </span></span></span></span><span style="font-size: large;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman";"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-size: large;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman";"><span style="font-family: "georgia" , "times new roman" , serif;"> </span></span></span></span>from
Adam, to Abraham, </span></span></span></span><span style="font-size: large;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman";"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-size: large;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman";"><span style="font-family: "georgia" , "times new roman" , serif;"> </span></span></span></span> </span></span></span></span><br />
<span style="font-size: large;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman";"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-size: large;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman";"><span style="font-family: "georgia" , "times new roman" , serif;"> </span></span></span></span>to
Moses, to David, </span></span></span></span><br />
<span style="font-size: large;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman";"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-size: large;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman";"><span style="font-family: "georgia" , "times new roman" , serif;"> </span></span></span></span></span></span></span></span><span style="font-size: large;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman";"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-size: large;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman";"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-size: large;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman";"><span style="font-family: "georgia" , "times new roman" , serif;"> </span></span></span></span></span></span></span></span>to Isaiah, Jeremiah,</span><br /><span style="font-family: "georgia" , "times new roman" , serif;"> </span></span></span></span><span style="font-size: large;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman";"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-size: large;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman";"><span style="font-family: "georgia" , "times new roman" , serif;"> </span></span></span></span>to
Blessed St. Joseph, <br />
</span></span></span></span><span style="font-size: large;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman";"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-size: large;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman";"><span style="font-family: "georgia" , "times new roman" , serif;"> </span></span></span></span></span></span></span></span><span style="font-size: large;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman";"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-size: large;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman";"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-size: large;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman";"><span style="font-family: "georgia" , "times new roman" , serif;"> </span></span></span></span></span></span></span></span>finally had their waiting end.</span><br /><span style="font-family: "georgia" , "times new roman" , serif;"> </span><br /><span style="font-family: "georgia" , "times new roman" , serif;">Here the Lord showed forth His blood, the unpayable ransom paid,</span><br /><span style="font-family: "georgia" , "times new roman" , serif;"> </span><br /><span style="font-family: "georgia" , "times new roman" , serif;">Proclaimed the day of deliverance, that heaven’s gates</span></span></span></span><span style="font-size: large;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman";"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-size: large;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman";"><span style="font-family: "georgia" , "times new roman" , serif;"> </span></span></span></span></span></span></span></span><br />
<span style="font-size: large;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman";"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-size: large;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman";"><span style="font-family: "georgia" , "times new roman" , serif;"> </span></span></span></span>long since shut</span></span></span></span><br />
<span style="font-size: large;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman";"><span style="font-family: "georgia" , "times new roman" , serif;"> </span><br /><span style="font-family: "georgia" , "times new roman" , serif;"> </span></span></span></span><span style="font-size: large;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman";"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-size: large;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman";"><span style="font-family: "georgia" , "times new roman" , serif;"> </span></span></span></span>would now open for the patient
patriarchs.</span><br /><span style="font-family: "georgia" , "times new roman" , serif;"> </span><br /><span style="font-family: "georgia" , "times new roman" , serif;">Today those under the earth wait no more,</span><br /><span style="font-family: "georgia" , "times new roman" , serif;"> </span><br /><span style="font-family: "georgia" , "times new roman" , serif;">Today those upon the earth wait for the rising of their Lord.</span><br /><span style="font-family: "georgia" , "times new roman" , serif;"> </span><br /><span style="font-family: "georgia" , "times new roman" , serif;">The Lord who has already risen from the tomb</span><br /><span style="font-family: "georgia" , "times new roman" , serif;"> </span><br /><span style="font-family: "georgia" , "times new roman" , serif;"> but still waits to rise, to rise
in full power </span></span></span></span><br />
<span style="font-size: large;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman";"><span style="font-family: "georgia" , "times new roman" , serif;"></span><br /><span style="font-family: "georgia" , "times new roman" , serif;"> in the tombs of men’s lives.</span></span></span></span></div>
<div class="MsoNormal" style="text-align: center;">
*** </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "times" , "times new roman";"><span style="color: #20124d; float: left; font-size: 105px; line-height: 46px; padding-right: 3px; padding-top: 18px;">S</span><span style="font-size: 20px;">cripture is practically silent about what happened on Holy
Saturday.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
In Luke’s Gospel we read a single verse, “On the Sabbath
they rested according to the commandment” (23:56b).</div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
Jesus’ soul was in the underworld, in the limbo of the fathers,
or the limbo of the righteous, where those who had died in grace before Christ’s
death had been waiting for His coming.</div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
On earth, all were sorrowful. Mary waited with earnest hope.
The Apostles waited, some with shattered hope and despair, some with faint hope,
others with sorrow but expectation. </div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
Waiting. It is a common experience to our life. Life itself
is one big wait for death and for the life that will be hereafter in eternity, hopefully,
by God’s good grace, for the better. </div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
We wait for many things. We wait to be older. We wait to
have our resurrected body. We wait for God to complete His work of sanctification
in us. We wait to see loved ones again. We wait for a better world, a world
where Christ is proclaimed on every lip, declared by every mouth, where evil is no more. We wait for
the return of those estranged from the family or estranged from the Church. We
wait for Christ’s second coming.</div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
From the Sermon on the Plain, Christ preached one lot of
teachings. From the Sermon on the Mount, another. What does Christ preach in the Sermon from the Tomb? With silence He preaches the sacred art of waiting. He
could have risen from the dead without delay, but He chose to wait until the
third day. </div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
He chose to wait, and on this Holy Saturday, by His waiting,
united to that of Mary’s waiting, we are given the strength to wait in all the
ways we are called to wait.</div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
The Psalms abound with references to waiting on the Lord. </div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
<blockquote class="tr_bq">
<div class="MsoNormal">
Wait for the Lord; be strong, and let your heart take
courage; yea, wait for the Lord! (27:14).</div>
</blockquote>
</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
<blockquote class="tr_bq">
<div class="MsoNormal">
Refrain from anger, and forsake wrath! Fret not yourself;
it only tends to evil. For the wicked shall be cut off; but those who wait for
the Lord shall possess the land (37:8-9).</div>
</blockquote>
</div>
<div style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
Here we see a contrast between those who refuse to wait on
the Lord, and those who willingly do so. The former want action, and action now;
seeking to exert the power of their own will over life and its situations, and
when they cannot bend things to their control, anger and frustration results.
Fury at God and life for the situation at hand. </div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
At times we can all fall into this in little ways. </div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
On the other hand, waiting for the Lord means to surrender
to God, to acknowledge our finitude and limitations, our dependency on God, our
need for Him. If we’re willingly waiting on the Lord, it means we are accepting
that we do not have the power to bring about the things we long for. </div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
Spiritually
waiting is not merely an endurance of time, a waiting for the clock to
tick-faster, it is a faith-filled disposition of soul involving an unconditional
openness to God. Trusting that He will act, that He will and is already working
to bring about what we long for, that somehow, in Christ, it is already
complete and finished, only needing to unfold itself in time.</div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
“Those who wait for the Lord shall possess the land.” Ultimately,
those who wait for the Lord shall possess the beatific vision, gain entrance to
that glorious land of beatitude.</div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
Mary was expert at the sacred art of waiting. She waited for
the Messiah to come, and then fourteen to sixteen years later She conceived Him.
She waited for Jesus to bring about the redemption of Israel and all people,
and then thirty-three years later Jesus died on the Cross. She waited for Him
to rise, and three days later He rose, and then ascended into heaven. She waited
to join Her Son in heaven, and only after some years on painful waiting, She
was assumed into heaven to join Him.</div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
In joining Mary, we will share in Her waiting, our waiting
becoming commingled with Hers, rendering it perfect. With Mary we can say the
words from the prophet Isaiah, words appropriate to Holy Saturday: “I will wait
for the Lord, who is hiding his face from the house of Jacob, and I will hope
in him” (Is 8:17).</div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
He will rise on the third day. He already has. Our waiting
is somewhat commemoratory, but it is more than that. True, Christ has already
risen, but within us, in our lives, in our souls, in our Church, in our world,
we wait for Christ therein to rise again. That is, we wait for the full power of His
single resurrection to resound through all things, to enliven and awaken all things into
the life and glory of God.</div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
He will rise, we need only wait.</div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
<blockquote class="tr_bq">
<div class="MsoNormal">
After two days he will revive us; on the third day he will
raise us up, that we may live before him. (Hos 6:2).</div>
</blockquote>
</div>
<div style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
</div>
<b>Other articles for Holy Saturday:</b><br />
<span style="color: blue;"><br /></span>
<span style="color: blue;"><a href="https://tenstringedlyreofthenewisrael.blogspot.com/2019/04/st-joseph-in-limbo-of-fathers.html" target="_blank">St. Joseph in the Limbo of the Fathers</a></span><br />
<span style="color: blue;"><br /></span>
<span style="color: blue;"><a href="https://tenstringedlyreofthenewisrael.blogspot.com/2018/03/holy-saturday-mary-and-widow-of-nain.html" target="_blank">Holy Saturday: Mary and The Widow of Nain</a></span><br />
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Name="List Continue 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Continue 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Message Header"/>
<w:LsdException Locked="false" Priority="11" QFormat="true" Name="Subtitle"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Salutation"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Date"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text First Indent"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text First Indent 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Note Heading"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text Indent 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text Indent 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Block Text"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Hyperlink"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="FollowedHyperlink"/>
<w:LsdException Locked="false" Priority="22" QFormat="true" Name="Strong"/>
<w:LsdException Locked="false" Priority="20" QFormat="true" Name="Emphasis"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Document Map"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Plain Text"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="E-mail Signature"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Top of Form"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Bottom of Form"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Normal (Web)"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Acronym"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Address"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Cite"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Code"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Definition"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Keyboard"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Preformatted"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Sample"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Typewriter"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Variable"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Normal Table"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="annotation subject"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="No List"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Outline List 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Outline List 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Outline List 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Simple 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Simple 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Simple 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Colorful 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Colorful 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Colorful 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 6"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 7"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 8"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 6"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 7"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 8"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table 3D effects 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table 3D effects 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table 3D effects 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Contemporary"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Elegant"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Professional"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Subtle 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Subtle 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Web 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Web 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Web 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Balloon Text"/>
<w:LsdException Locked="false" Priority="39" Name="Table Grid"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Theme"/>
<w:LsdException Locked="false" SemiHidden="true" Name="Placeholder Text"/>
<w:LsdException Locked="false" Priority="1" QFormat="true" Name="No Spacing"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading"/>
<w:LsdException Locked="false" Priority="61" Name="Light List"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 1"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 1"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 1"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 1"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 1"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 1"/>
<w:LsdException Locked="false" SemiHidden="true" Name="Revision"/>
<w:LsdException Locked="false" Priority="34" QFormat="true"
Name="List Paragraph"/>
<w:LsdException Locked="false" Priority="29" QFormat="true" Name="Quote"/>
<w:LsdException Locked="false" Priority="30" QFormat="true"
Name="Intense Quote"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 1"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 1"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 1"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 1"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 1"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 1"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 1"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 1"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 2"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 2"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 2"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 2"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 2"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 2"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 2"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 2"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 2"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 2"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 2"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 2"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 2"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 2"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 3"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 3"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 3"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 3"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 3"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 3"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 3"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 3"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 3"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 3"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 3"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 3"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 3"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 3"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 4"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 4"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 4"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 4"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 4"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 4"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 4"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 4"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 4"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 4"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 4"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 4"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 4"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 4"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 5"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 5"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 5"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 5"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 5"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 5"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 5"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 5"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 5"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 5"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 5"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 5"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 5"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 5"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 6"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 6"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 6"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 6"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 6"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 6"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 6"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 6"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 6"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 6"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 6"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 6"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 6"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 6"/>
<w:LsdException Locked="false" Priority="19" QFormat="true"
Name="Subtle Emphasis"/>
<w:LsdException Locked="false" Priority="21" QFormat="true"
Name="Intense Emphasis"/>
<w:LsdException Locked="false" Priority="31" QFormat="true"
Name="Subtle Reference"/>
<w:LsdException Locked="false" Priority="32" QFormat="true"
Name="Intense Reference"/>
<w:LsdException Locked="false" Priority="33" QFormat="true" Name="Book Title"/>
<w:LsdException Locked="false" Priority="37" SemiHidden="true"
UnhideWhenUsed="true" Name="Bibliography"/>
<w:LsdException Locked="false" Priority="39" SemiHidden="true"
UnhideWhenUsed="true" QFormat="true" Name="TOC Heading"/>
<w:LsdException Locked="false" Priority="41" Name="Plain Table 1"/>
<w:LsdException Locked="false" Priority="42" Name="Plain Table 2"/>
<w:LsdException Locked="false" Priority="43" Name="Plain Table 3"/>
<w:LsdException Locked="false" Priority="44" Name="Plain Table 4"/>
<w:LsdException Locked="false" Priority="45" Name="Plain Table 5"/>
<w:LsdException Locked="false" Priority="40" Name="Grid Table Light"/>
<w:LsdException Locked="false" Priority="46" Name="Grid Table 1 Light"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark"/>
<w:LsdException Locked="false" Priority="51" Name="Grid Table 6 Colorful"/>
<w:LsdException Locked="false" Priority="52" Name="Grid Table 7 Colorful"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 1"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 1"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 1"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 1"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 1"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 1"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 1"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 2"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 2"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 2"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 2"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 2"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 2"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 2"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 3"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 3"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 3"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 3"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 3"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 3"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 3"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 4"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 4"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 4"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 4"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 4"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 4"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 4"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 5"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 5"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 5"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 5"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 5"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 5"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 5"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 6"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 6"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 6"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 6"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 6"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 6"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 6"/>
<w:LsdException Locked="false" Priority="46" Name="List Table 1 Light"/>
<w:LsdException Locked="false" Priority="47" Name="List Table 2"/>
<w:LsdException Locked="false" Priority="48" Name="List Table 3"/>
<w:LsdException Locked="false" Priority="49" Name="List Table 4"/>
<w:LsdException Locked="false" Priority="50" Name="List Table 5 Dark"/>
<w:LsdException Locked="false" Priority="51" Name="List Table 6 Colorful"/>
<w:LsdException Locked="false" Priority="52" Name="List Table 7 Colorful"/>
<w:LsdException Locked="false" Priority="46"
Name="List Table 1 Light Accent 1"/>
<w:LsdException Locked="false" Priority="47" Name="List Table 2 Accent 1"/>
<w:LsdException Locked="false" Priority="48" Name="List Table 3 Accent 1"/>
<w:LsdException Locked="false" Priority="49" Name="List Table 4 Accent 1"/>
<w:LsdException Locked="false" Priority="50" Name="List Table 5 Dark Accent 1"/>
<w:LsdException Locked="false" Priority="51"
Name="List Table 6 Colorful Accent 1"/>
<w:LsdException Locked="false" Priority="52"
Name="List Table 7 Colorful Accent 1"/>
<w:LsdException Locked="false" Priority="46"
Name="List Table 1 Light Accent 2"/>
<w:LsdException Locked="false" Priority="47" Name="List Table 2 Accent 2"/>
<w:LsdException Locked="false" Priority="48" Name="List Table 3 Accent 2"/>
<w:LsdException Locked="false" Priority="49" Name="List Table 4 Accent 2"/>
<w:LsdException Locked="false" Priority="50" Name="List Table 5 Dark Accent 2"/>
<w:LsdException Locked="false" Priority="51"
Name="List Table 6 Colorful Accent 2"/>
<w:LsdException Locked="false" Priority="52"
Name="List Table 7 Colorful Accent 2"/>
<w:LsdException Locked="false" Priority="46"
Name="List Table 1 Light Accent 3"/>
<w:LsdException Locked="false" Priority="47" Name="List Table 2 Accent 3"/>
<w:LsdException Locked="false" Priority="48" Name="List Table 3 Accent 3"/>
<w:LsdException Locked="false" Priority="49" Name="List Table 4 Accent 3"/>
<w:LsdException Locked="false" Priority="50" Name="List Table 5 Dark Accent 3"/>
<w:LsdException Locked="false" Priority="51"
Name="List Table 6 Colorful Accent 3"/>
<w:LsdException Locked="false" Priority="52"
Name="List Table 7 Colorful Accent 3"/>
<w:LsdException Locked="false" Priority="46"
Name="List Table 1 Light Accent 4"/>
<w:LsdException Locked="false" Priority="47" Name="List Table 2 Accent 4"/>
<w:LsdException Locked="false" Priority="48" Name="List Table 3 Accent 4"/>
<w:LsdException Locked="false" Priority="49" Name="List Table 4 Accent 4"/>
<w:LsdException Locked="false" Priority="50" Name="List Table 5 Dark Accent 4"/>
<w:LsdException Locked="false" Priority="51"
Name="List Table 6 Colorful Accent 4"/>
<w:LsdException Locked="false" Priority="52"
Name="List Table 7 Colorful Accent 4"/>
<w:LsdException Locked="false" Priority="46"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Message Header"/>
<w:LsdException Locked="false" Priority="11" QFormat="true" Name="Subtitle"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Salutation"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Date"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text First Indent"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text First Indent 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Note Heading"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text Indent 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text Indent 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Block Text"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Hyperlink"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="FollowedHyperlink"/>
<w:LsdException Locked="false" Priority="22" QFormat="true" Name="Strong"/>
<w:LsdException Locked="false" Priority="20" QFormat="true" Name="Emphasis"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Document Map"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Plain Text"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="E-mail Signature"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Top of Form"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Bottom of Form"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Normal (Web)"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Acronym"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Address"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Cite"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Code"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Definition"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Keyboard"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Preformatted"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Sample"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Typewriter"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Variable"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Normal Table"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="annotation subject"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="No List"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Outline List 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Outline List 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Outline List 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Simple 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Simple 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Simple 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Colorful 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Colorful 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Colorful 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 6"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 7"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 8"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 6"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 7"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 8"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table 3D effects 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table 3D effects 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table 3D effects 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Contemporary"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Elegant"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Professional"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Subtle 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Subtle 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Web 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Web 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Web 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Balloon Text"/>
<w:LsdException Locked="false" Priority="39" Name="Table Grid"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Theme"/>
<w:LsdException Locked="false" SemiHidden="true" Name="Placeholder Text"/>
<w:LsdException Locked="false" Priority="1" QFormat="true" Name="No Spacing"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading"/>
<w:LsdException Locked="false" Priority="61" Name="Light List"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 1"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 1"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 1"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 1"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 1"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 1"/>
<w:LsdException Locked="false" SemiHidden="true" Name="Revision"/>
<w:LsdException Locked="false" Priority="34" QFormat="true"
Name="List Paragraph"/>
<w:LsdException Locked="false" Priority="29" QFormat="true" Name="Quote"/>
<w:LsdException Locked="false" Priority="30" QFormat="true"
Name="Intense Quote"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 1"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 1"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 1"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 1"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 1"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 1"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 1"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 1"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 2"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 2"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 2"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 2"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 2"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 2"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 2"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 2"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 2"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 2"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 2"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 2"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 2"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 2"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 3"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 3"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 3"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 3"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 3"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 3"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 3"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 3"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 3"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 3"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 3"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 3"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 3"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 3"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 4"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 4"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 4"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 4"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 4"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 4"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 4"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 4"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 4"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 4"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 4"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 4"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 4"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 4"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 5"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 5"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 5"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 5"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 5"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 5"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 5"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 5"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 5"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 5"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 5"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 5"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 5"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 5"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 6"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 6"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 6"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 6"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 6"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 6"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 6"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 6"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 6"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 6"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 6"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 6"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 6"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 6"/>
<w:LsdException Locked="false" Priority="19" QFormat="true"
Name="Subtle Emphasis"/>
<w:LsdException Locked="false" Priority="21" QFormat="true"
Name="Intense Emphasis"/>
<w:LsdException Locked="false" Priority="31" QFormat="true"
Name="Subtle Reference"/>
<w:LsdException Locked="false" Priority="32" QFormat="true"
Name="Intense Reference"/>
<w:LsdException Locked="false" Priority="33" QFormat="true" Name="Book Title"/>
<w:LsdException Locked="false" Priority="37" SemiHidden="true"
UnhideWhenUsed="true" Name="Bibliography"/>
<w:LsdException Locked="false" Priority="39" SemiHidden="true"
UnhideWhenUsed="true" QFormat="true" Name="TOC Heading"/>
<w:LsdException Locked="false" Priority="41" Name="Plain Table 1"/>
<w:LsdException Locked="false" Priority="42" Name="Plain Table 2"/>
<w:LsdException Locked="false" Priority="43" Name="Plain Table 3"/>
<w:LsdException Locked="false" Priority="44" Name="Plain Table 4"/>
<w:LsdException Locked="false" Priority="45" Name="Plain Table 5"/>
<w:LsdException Locked="false" Priority="40" Name="Grid Table Light"/>
<w:LsdException Locked="false" Priority="46" Name="Grid Table 1 Light"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark"/>
<w:LsdException Locked="false" Priority="51" Name="Grid Table 6 Colorful"/>
<w:LsdException Locked="false" Priority="52" Name="Grid Table 7 Colorful"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 1"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 1"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 1"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 1"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 1"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 1"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 1"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 2"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 2"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 2"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 2"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 2"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 2"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 2"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 3"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 3"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 3"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 3"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 3"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 3"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 3"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 4"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 4"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 4"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 4"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 4"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 4"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 4"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 5"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 5"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 5"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 5"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 5"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 5"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 5"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 6"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 6"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 6"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 6"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 6"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 6"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 6"/>
<w:LsdException Locked="false" Priority="46" Name="List Table 1 Light"/>
<w:LsdException Locked="false" Priority="47" Name="List Table 2"/>
<w:LsdException Locked="false" Priority="48" Name="List Table 3"/>
<w:LsdException Locked="false" Priority="49" Name="List Table 4"/>
<w:LsdException Locked="false" Priority="50" Name="List Table 5 Dark"/>
<w:LsdException Locked="false" Priority="51" Name="List Table 6 Colorful"/>
<w:LsdException Locked="false" Priority="52" Name="List Table 7 Colorful"/>
<w:LsdException Locked="false" Priority="46"
Name="List Table 1 Light Accent 1"/>
<w:LsdException Locked="false" Priority="47" Name="List Table 2 Accent 1"/>
<w:LsdException Locked="false" Priority="48" Name="List Table 3 Accent 1"/>
<w:LsdException Locked="false" Priority="49" Name="List Table 4 Accent 1"/>
<w:LsdException Locked="false" Priority="50" Name="List Table 5 Dark Accent 1"/>
<w:LsdException Locked="false" Priority="51"
Name="List Table 6 Colorful Accent 1"/>
<w:LsdException Locked="false" Priority="52"
Name="List Table 7 Colorful Accent 1"/>
<w:LsdException Locked="false" Priority="46"
Name="List Table 1 Light Accent 2"/>
<w:LsdException Locked="false" Priority="47" Name="List Table 2 Accent 2"/>
<w:LsdException Locked="false" Priority="48" Name="List Table 3 Accent 2"/>
<w:LsdException Locked="false" Priority="49" Name="List Table 4 Accent 2"/>
<w:LsdException Locked="false" Priority="50" Name="List Table 5 Dark Accent 2"/>
<w:LsdException Locked="false" Priority="51"
Name="List Table 6 Colorful Accent 2"/>
<w:LsdException Locked="false" Priority="52"
Name="List Table 7 Colorful Accent 2"/>
<w:LsdException Locked="false" Priority="46"
Name="List Table 1 Light Accent 3"/>
<w:LsdException Locked="false" Priority="47" Name="List Table 2 Accent 3"/>
<w:LsdException Locked="false" Priority="48" Name="List Table 3 Accent 3"/>
<w:LsdException Locked="false" Priority="49" Name="List Table 4 Accent 3"/>
<w:LsdException Locked="false" Priority="50" Name="List Table 5 Dark Accent 3"/>
<w:LsdException Locked="false" Priority="51"
Name="List Table 6 Colorful Accent 3"/>
<w:LsdException Locked="false" Priority="52"
Name="List Table 7 Colorful Accent 3"/>
<w:LsdException Locked="false" Priority="46"
Name="List Table 1 Light Accent 4"/>
<w:LsdException Locked="false" Priority="47" Name="List Table 2 Accent 4"/>
<w:LsdException Locked="false" Priority="48" Name="List Table 3 Accent 4"/>
<w:LsdException Locked="false" Priority="49" Name="List Table 4 Accent 4"/>
<w:LsdException Locked="false" Priority="50" Name="List Table 5 Dark Accent 4"/>
<w:LsdException Locked="false" Priority="51"
Name="List Table 6 Colorful Accent 4"/>
<w:LsdException Locked="false" Priority="52"
Name="List Table 7 Colorful Accent 4"/>
<w:LsdException Locked="false" Priority="46"
Name="List Table 1 Light Accent 5"/>
<w:LsdException Locked="false" Priority="47" Name="List Table 2 Accent 5"/>
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<br />
<div class="MsoNoSpacing" style="text-align: justify;">
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj0Q1HO0tgl-9T4ueFy_abcghFf7xs_6mvnWMmIFKstn-MArEOewV7z3_KlIgPucfXhONjZGskaDEYSP08TblWZrB3lilFp9PtitU4OAG1DQyOwBNTG_lpEYVgsWFd1Y4Cj9w3df9HAvvU/s1600/image+for+blog+francis+confession+24hr+lord.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" data-original-height="399" data-original-width="600" height="424" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj0Q1HO0tgl-9T4ueFy_abcghFf7xs_6mvnWMmIFKstn-MArEOewV7z3_KlIgPucfXhONjZGskaDEYSP08TblWZrB3lilFp9PtitU4OAG1DQyOwBNTG_lpEYVgsWFd1Y4Cj9w3df9HAvvU/s640/image+for+blog+francis+confession+24hr+lord.png" width="640" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Source: PCPNE, image used on their website for 24 Hours for the Lord, 2020. (<a href="http://www.pcpne.va/content/pcpne/en/attivita/24ore/24-ore-per-il-signore-2020.html" target="_blank">Link</a>).</td></tr>
</tbody></table>
<br />
<span style="font-family: "times" , "times new roman" , serif;"><i><span style="line-height: 106%;">24 Hours for the Lord </span></i><span style="line-height: 106%;">(click <a href="http://www.pcpne.va/content/pcpne/en/attivita/24ore/24-ore-per-il-signore-2020.html" target="_blank">here</a> for the official PCPNE webpage)</span><i><span style="line-height: 106%;"> </span></i><span style="line-height: 106%;">is a worldwide penitential celebration which,
unfortunately, because of the Coronavirus COVID-19 situation, and the quarantine
measures in place within many parts of the world, cannot be celebrated by many
in the usual way—in public, before the Blessed Sacrament and with confession
available. The 'booklet' attached below has been edited to accommodate to the present
situation, in view of continuing the initiative, heeding the intentions of the
Holy Father, and helping the faithful to find spiritual support at this time
when many may not be able to access the Sacraments for some time, maybe even
months.</span> </span></div>
<div class="MsoNormal" style="line-height: 106%; text-align: justify;">
<br />
<span style="font-family: "times" , "times new roman" , serif;">Pope
Francis in his latest General Audience, March 18, 2020, encouraged
participation in the <i>24 Hours for the Lord</i>. “Unfortunately,” he said, “in
Rome, Italy, and in other nations this initiative cannot be held under its
traditional format due to the coronavirus emergency,” and asked those unable to
participate in the penitential celebration in the usual way, because of quarantine
measures, to do so “through personal prayer.”<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 107%;">[1]</span></span></span></span></a><span style="line-height: 106%;"> </span></span><br />
<br />
<span style="font-family: "times" , "times new roman" , serif;"><span style="line-height: 106%;">In this respect, the initiative may be
cancelled physically in many dioceses, but it is not cancelled spiritually. As
long as there remain members of the Church who are willing, “the gates of hell
shall not prevail against it.” (Mt 16:18).</span> </span><br />
<br />
<span style="font-family: "times" , "times new roman" , serif;">Following
Pope Francis’ invitation, even if quarantine measures prevent your public celebration of the occasion, we invite and encourage you to spiritually participate
in this initiative within your own homes, or should
you so choose, by individually visiting a local church if allowed and/or practical. </span><br />
<br />
<span style="font-family: "times" , "times new roman" , serif;">One way you can do this is by selecting
an hour, at whatever time is convenient to you, during the 24-hour period of
the penitential celebration, between Friday evening 20th March to Saturday evening 21st March. Even if you cannot do this, you can still chose another time at a later period in the
coming week. Like a spiritual Communion, this will constitute a spiritual Holy
Hour. </span><br />
<br />
<span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="line-height: 106%;">Attached you will find a pdf 'booklet,' suitable for printing, or being e-friendly, you can download it to your phone or iPad, to assist you in participating in this global spiritual initiative. It can be used in any
appropriate way, even apart from this initiative or simply for reading material.</span></span></span><br />
<br />
<span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="line-height: 106%;">The print-ready electronic document was written especially to
help people make a private ‘Holy Hour’ at home, alone or with your near and dear ones, for this Penitential Celebration.</span></span></span><br />
<br />
<span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="line-height: 106%;">Attached you will also find a Rosary guide and a single page document explaining what a 'Holy Hour' at home involves and might look like.</span></span></span><br />
<br />
<span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="line-height: 106%;">God's Providence guides all things.</span></span></span><br />
<br />
<i><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="line-height: 106%;">All the very best,</span></span></span></i><br />
</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<i><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="line-height: 106%;">Good health and God's peace and joy be with you at this time,</span></span></span></i><br />
</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<i><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="line-height: 106%;">May your Lenten preparation for Easter be fruitful.</span></span></span></i></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<span style="font-family: "times" , "times new roman" , serif;">
</span><br />
<div class="MsoNoSpacing">
<br />
<span style="font-family: "times" , "times new roman" , serif;"></span></div>
<h3 class="MsoNoSpacing">
Resources (English) for <i>24 Hours for the Lord</i>, Quarantine Style</h3>
<h3 class="MsoNoSpacing">
</h3>
<div class="MsoNoSpacing">
<span style="color: blue;"><a href="https://drive.google.com/file/d/10h-_fjMmqsWi7PdjboyKyI2Brxa_d8WC/view?usp=sharing" target="_blank">24Hrs for the Lord COVID-19 Ed Booklet_2020.pdf</a></span><br />
<span style="color: blue;"></span></div>
<div class="MsoNoSpacing">
<span style="color: blue;"><br /></span>
<span style="color: blue;"></span></div>
<div class="MsoNoSpacing">
<span style="color: blue;"><a href="https://drive.google.com/open?id=1lSNrotfdysv-0XiU3aTZi99BrMlDFcgF" target="_blank">Making a Holy Hour at Home.pdf</a></span></div>
<div class="MsoNoSpacing">
<span style="color: blue;"><br /></span></div>
<div class="MsoNoSpacing">
<span style="color: blue;"><a href="https://drive.google.com/open?id=1UA-JDKdm3wNRzbKCfBPl0uRTX9Ne9wMO" target="_blank">Rosary Guide.pdf</a></span><br />
<span style="font-family: "times" , "times new roman" , serif;"></span></div>
<br />
<div style="mso-element: footnote-list;">
<span style="font-family: "times" , "times new roman" , serif;"></span></div>
<div style="mso-element: footnote-list;">
<span style="font-family: "times" , "times new roman" , serif;"></span></div>
<div style="mso-element: footnote-list;">
<span style="font-family: "times" , "times new roman" , serif;"></span></div>
<div style="mso-element: footnote-list;">
<span style="font-family: "times" , "times new roman" , serif;"></span></div>
<div style="mso-element: footnote-list;">
<span style="font-family: "times" , "times new roman" , serif;"></span></div>
<div style="mso-element: footnote-list;">
<span style="font-family: "times" , "times new roman" , serif;"></span></div>
<div style="mso-element: footnote-list;">
<span style="font-family: "times" , "times new roman" , serif;"><br clear="all" /></span>
<br />
<hr align="left" size="1" width="33%" />
<div id="ftn1" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<span style="font-family: "times" , "times new roman" , serif;"><a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 107%;">[1]</span></span></span></span></a> See
Rome Reports report available at <a href="https://www.youtube.com/watch?v=zP3-iC-7wLg">https://www.youtube.com/watch?v=zP3-iC-7wLg</a>,
and Vatican News at <a href="https://www.vaticannews.va/en/pope/news/2020-03/pope-francis-24-hours-for-lord-coronavirus.html">https://www.vaticannews.va/en/pope/news/2020-03/pope-francis-24-hours-for-lord-coronavirus.html</a></span></div>
</div>
</div>
Br. John-Josephhttp://www.blogger.com/profile/05262068772046293194noreply@blogger.com0tag:blogger.com,1999:blog-8151849891901686872.post-67700513876323007552020-03-08T12:33:00.001+11:002020-03-08T12:48:30.792+11:00'This is My Son, the Beloved,' God 'Saw and He was Very Good'<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiUsMORoZzth2K0OrOqWJEMuG67pZoICTfawQn6n6MjrvfM7pJZOyJr2ueigON0TPrGcJ7e3gB8b4orFrbWJhGF8jpBU-8TAPuRxmYIeyBpNvqvJlyD4YqXvgiSXvij_C8Q8wMpyLD5Ui8/s1600/transfigeration.png" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1363" data-original-width="1600" height="544" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiUsMORoZzth2K0OrOqWJEMuG67pZoICTfawQn6n6MjrvfM7pJZOyJr2ueigON0TPrGcJ7e3gB8b4orFrbWJhGF8jpBU-8TAPuRxmYIeyBpNvqvJlyD4YqXvgiSXvij_C8Q8wMpyLD5Ui8/s640/transfigeration.png" width="640" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">'The Transfiguration', Raphael, 1516–20.</td></tr>
</tbody></table>
<br />
<div class="MsoNoSpacing" style="text-align: justify;">
</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span style="font-family: "times" , "times new roman";"><span style="color: #20124d; float: left; font-size: 105px; line-height: 46px; padding-right: 3px; padding-top: 18px;">T</span><span style="font-size: 20px;">here is a theme of “seeing,” “appearing,” “witnessing”
and “manifestation” running through this Sunday’s readings in the second week
of Lent.</span></span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
In Genesis: “Leave your land,” says the Lord to Abram, “to
the land which <i>I will show</i> [<span dir="RTL" lang="HE" style="mso-ansi-font-size: 14.0pt; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: major-bidi; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-bidi-theme-font: major-bidi; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: major-bidi;">אַרְאֵֶ</span><span dir="LTR"></span><span dir="LTR"></span><span style="mso-bidi-language: HE;"><span dir="LTR"></span><span dir="LTR"></span>]</span> you” (Gen 12:1).</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
In Paul’s second letter to Timothy: “His own purpose and
grace, given to us in Christ before time began [<span lang="EL" style="mso-ansi-language: EL;">προ</span><span lang="EL"> </span><span lang="EL" style="mso-ansi-language: EL;">χρονων</span><span lang="EL"> </span><span lang="EL" style="mso-ansi-language: EL;">αἰωνιων</span>], and <i>having been made manifest</i> (appearing) [φανερωθεῖσαν]
now by the manifestation (appearing) [ἐπιφανείας] of our Saviour, Christ Jesus”
(2 Tim 1:9-10).</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Then there is the Matthean Gospel account of the
transfiguration of Jesus in the presence of Peter, James, John, Moses and
Elijah. Jesus “transfigures,” literally from the Greek, “metamorphises,” before
them, dazzling, sparkling with the radiance of his divine glory, appearing “like
the sun”.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Whereas a caterpillar undergoes a real physical change
through its metamorphosis, turning into a resplendent butterfly, Jesus simply partially
removed the veiling cacoon with which humility had wrapped His Godhead. For a
brief instant Jesus lets his three chosen Apostles see a glimpse of His Divine
Nature as it pulsated within His sanctified human nature. An advance glimpse
also of the future resurrected glory of His human flesh, and an insight into the
destined glory that awaits all creation.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
The first time the word “see” is used in the Scripture is
in Genesis. “And God saw the light and it was good” (1:4). By the sixth day,
once human beings are created, the Scripture reads, “God saw everything that He
had made and indeed it was exceedingly good” (1:31). The word “very” is common
in English translations, but it is a weak rendition of the emphatic adverb used
in the Hebrew.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Let us recall how Matthew’s account of the
transfiguration begins: “And after six days Jesus took Peter, James and John…
up a high mountain by themselves. And he was transfigured before them” (17:1-2).
“After six days” fits both the Greek and Peshitta Aramaic, as well as the
parallel with Moses’ quasi-transfiguration on the mountain in Exodus:</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
<blockquote class="tr_bq">
<div class="MsoNoSpacing">
<span class="verse-15">When Moses went up on the mountain… For
six days the cloud covered the mountain, and on the seventh day the LORD called
to Moses from within the cloud. (24: 15-16b).</span></div>
</blockquote>
</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span class="verse-15">Additionally, in view of Semitic literary
usage, “after six days” means, like in the Exodus parallel, “on the seventh day”.
Thus after six-days of what was likely some kind of formation and spiritual preparation,
typical of cultic ritual preparation in the Ancient Near East, Jesus went with
His three Apostles to the peak of a mountain “on the seventh day.”</span><a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 107%;">[1]</span></span></span></span></a><span class="verse-15"></span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span class="verse-15">Here at the top of the mountain
Jesus is revealed as “the Light of the world” (Jn 8:12). “And God saw the Light
and is was good.”</span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span class="verse-15">He is also revealed as the divine
Son of God, glorious in His divinity, and unparalleled in His humanity as the
crowning glory of all creation (Col 1). The work of God’s creation completed figurately
“on the seventh day,” has its true completion in Christ as Son of Man revealed
on this “seventh day” on the mountain—His human nature shown to be the consummation
of God’s creative work. </span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span class="verse-15">From the cloud the Father’s voice
proclaims, “This is my Son, the Beloved, in whom <i>I am</i> <i>well pleased</i>…”.</span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span class="verse-15">The Greek word for “I am well
pleased” is εὐδόκησα, from “eu” ‘good, well’ and “dokeō,’ ‘to think, to
consider in one’s own subjective view’. Thus the term highlights the Father’s own
personal and intimate approval of the Son, as well as analogously intimating at
the Father’s eternal begetting of the Son. The Aramaic uses the term </span><span class="verse-15"><span dir="RTL" lang="HE" style="mso-ansi-font-size: 14.0pt; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: major-bidi; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-bidi-theme-font: major-bidi; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: major-bidi;">אצטבית</span></span><span dir="LTR"></span><span dir="LTR"></span><span class="verse-15"><span lang="HE" style="font-size: 14.0pt; mso-bidi-font-size: 12.0pt;"><span dir="LTR"></span><span dir="LTR"></span> </span>which in textual context means in whom
“I am delighted, well pleased” or in whom “I delight”. The word itself contains
the word for “good” (ṭb) and share the root for “to will”. In light of the
Aramaic, idiomatically one could loosely render the translation: “Whom I find exceedingly
good”. </span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span class="verse-15">The Father’s voice from the cloud
thus recalls Genesis and fulfils it. To paraphrase from Genesis: “And God saw
His Son Incarnate on the earth, His human nature the crowning glory of all that
He had made, and indeed He was exceedingly good”.</span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span class="verse-15">The “it was exceedingly good” was
issued on the sixth day in Genesis following the creation of man and woman—the peak
of God’s creative work. However, the consummative “it was exceedingly good” or
rather, “he is exceedingly good” issued on the seventh day at the event of the
transfiguration is a step-up from the progressive gradient of “goodness” of the
creation that culminated in the creation of mankind, and the “delight” the
Creator derived thereby. It is “an exceeding good” that confirms the “exceeding
good” of human nature, but also goes beyond it, encompassing “<i>the</i>
exceeding good”—God Himself, visible in the Incarnate Son.</span><br />
<br />
<span class="verse-15"><span style="mso-spacerun: yes;">On one level it is a proclamation of the elevated dignity of human nature ratified "now" because of the Incarnation.</span></span><br />
<br />
<span class="verse-15"><span style="mso-spacerun: yes;">Above all, it is a proclamation that i</span>t is the Son “in whom” the Father delights. Creation is only a proximate source of delight for the Father because of the
Son, namely, because of His Incarnation.</span><br />
<br />
<span class="verse-15">We too should imitate the Father, delighting not in creation as an end in itself, but in the Incarnate Son, "</span><span class="verse-15"><span class="verse-15">the image of the invisible God,
the first-born of all creation; for in him all things were created” (Col
1:15-16a). If we delight in all created things in faith, in the moderate and sound manner intended, we do so for Him, through Him, with Him. We become in this way, in Christ the Prime Steward of Creation, co-stewards of creation who continue the creative work of the Father, taking-off from where the Father left-off. The creation, above all, our human nature, becomes an instrument of praise. This is how 'we' (Christ in us) sanctifies creation.</span></span><br />
<span class="verse-15"><span class="verse-15"><br /></span></span>
<span class="verse-15"><span class="verse-15">But we must be careful, blinded to the divine purpose and grace veiled behind creation it's easy to delight in creation as an end, forgetting to delight in the Maker and the One whose created human nature has wondrously become an object of worship too: none can worship God without worshiping the Son, and none can worship the Son, who has taken on human nature, without worshiping He who is God <i>and </i>Man. Hence we truly worship Christ wholly and completely, Body, Blood, Soul - Humanity - and Divinity. This is a profound thing. The transfiguration reminds us of this.</span></span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span class="verse-15">To Abram God promised He would show
him the good land. “Leave your land, your family and the house of your father,
for the land that I will show you.”</span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span class="verse-15">In our days God asks us to “leave”
the world and its lowly ways of operating apart from divine, holy and noble
purposes, to go up in faith to meet the Lord Jesus Christ whom we cannot see. </span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span class="verse-15">“Leave the world and its ways,” the
Father says to us today. “Forsake your attachment to friends and family, home
and culture, none of these things will satisfy, will please your heart that was
made for my Son. Such created things are good, be grateful for them, love them,
but they will not complete you, love the One who made them more. Rise up in
faith and believe in Me, and in My Son. I will show Him to your mind’s eye,
reveal Him to your heart. He is my Beloved in whom I am well pleased. Delight
in Him, listen to His voice.”</span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span class="verse-15">“Rise up, and do not be afraid.”
These are the very words Jesus said to Peter, James and John after the Father’s
voice exclaimed, “Listen to him!”. “Rise up, and do not be afraid,” words which
encapsulate the entire purpose of Christ’s coming, the entire Gospel and
meaning of the Christian faith. “Rise up. Do not cower in fear, do not succumb to
the shame of your sins. Rise repentant, trustful, confident as children of the
Father. You have received the Spirit of adoption, the Spirit of sonship. Do not
be afraid of the Cross, do not let the trails of life discourage you, but cry
out with love to my Father and your Father, ‘Abba! Father!’ You are slaves no
more, I do not call you servants, but friends, brothers, sisters. Follow me to Calvary,
and I will lead you to the glorious land I promised to your father Abraham—the
true land of milk and honey, the heavenly Jerusalem.”</span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span class="verse-15">Hearing the voice of the Father, the
message of the Son, they journeyed back down the mountain. Jesus had His cross
to come. The Apostles would soon find theirs too. The Passion awaits us, and
already has found us in our pilgrimage “below”.</span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
As Pope St. Leo the Great said, concerning the rationale
for the transfiguration, “By changing his appearance in this way he chiefly
wished to prevent his disciples from feeling scandalized in their hearts by the
cross. He did not want the disgrace of the passion, which he freely accepted,
to break their faith. This is why he revealed to them the excellence of his hidden
[divine] dignity.”<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 107%;">[2]</span></span></span></span></a></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span class="verse-15">Just as well we too have “seen” in
faith the glory of the Son. We have the strength, the courage, the power, to
live. Already “</span>His own purpose and grace, [is] given to us in Christ” (2
Tim 1:9). <span class="verse-15">He shines before us in our hearts. He shines through
the Eucharistic species. “This is my Beloved Son,” repeats the Father, “in whom
I am well pleased. Listen to him”. </span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span class="verse-15">“Rise up, and do not be afraid.”</span><span class="verse-15"><span dir="RTL" lang="HE" style="font-family: "arial" , sans-serif; font-size: 11.0pt;"></span></span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
<br clear="all" />
<hr size="1" style="margin-left: 0px; margin-right: 0px;" width="33%" />
<div id="ftn1" style="mso-element: footnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[1]</span></span></span></span></a>
Foster R. McCurley, Jr., "And after Six Days" (Mark 9:2): A Semitic
Literary Device,” Journal of Biblical Literature, Vol. 93, No. 1 (1974), pp.
67-81, The Society of Biblical Literature, doi: 10.2307/3263866.</div>
</div>
<div id="ftn2" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 107%;">[2]</span></span></span></span></a> Pope
Leo the Great, Sermon 51,3-48, from Office of Readings, second reading, Lent,
Wk. 2., Sunday.</div>
</div>
</div>
<div style="text-align: justify;">
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Br. John-Josephhttp://www.blogger.com/profile/05262068772046293194noreply@blogger.com0tag:blogger.com,1999:blog-8151849891901686872.post-66367899154105420492020-01-27T01:43:00.000+11:002020-01-27T02:00:11.481+11:00The Call to be Fishers of Men: Casters and Menders of the Net<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgMf0j1lA0JmQoSNDdcv9Zmu1z2Lv7TqMmI6pL3G9BPvYHgFVUsr_4mlKJr1t3fqJfDRUd1lOZxC9RQsiI-f9taNdO64bOzWD54h9PKkCv7-7V8ktZxy-4oIUNEoIp2G7QCRPWCzUgNUGk/s1600/casting+nets+2+jesus+call.png" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="480" data-original-width="640" height="480" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgMf0j1lA0JmQoSNDdcv9Zmu1z2Lv7TqMmI6pL3G9BPvYHgFVUsr_4mlKJr1t3fqJfDRUd1lOZxC9RQsiI-f9taNdO64bOzWD54h9PKkCv7-7V8ktZxy-4oIUNEoIp2G7QCRPWCzUgNUGk/s640/casting+nets+2+jesus+call.png" width="640" /></a></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
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<span style="font-family: "times" , "times new roman";"><span style="color: #20124d; float: left; font-size: 105px; line-height: 46px; padding-right: 3px; padding-top: 18px;">A</span><span style="font-size: 20px;">t the start of Jesus’ public ministry, He begins by
calling the twelve apostles.</span></span></div>
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<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
In the Gospel of Matthew, Jesus begins by calling two
brothers, Simon Peter and Andrew, and as the text seems to indicate, along the
same stroll along the beach, He also called two other brothers, James and John.</div>
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<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
The first two brothers, Peter and Andrew, are "casting a net into the sea" when Jesus sees them (4:18). Presumably while they are still in the boat, He calls out to them to
follow Him. The second pair of
brothers, James and John, are seen and called by Jesus while in their father’s
boat “mending their nets” (4:21). In both instances the Greek adverb εὐθέως,
meaning “immediately,” is used to describe the response of the pairs of brothers
to Jesus’ call.</div>
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<br /></div>
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What is interesting is how Jesus does not say, “Stop what
you are doing, I have better work for you to do.” He says to the first pair of
brothers— “Come, follow me, and I will make you fishers of men” (4:19). He appropriates
the very work they are undertaking as fisherman, without undermining or trivialising
it, and calls them <i>as fisherman</i> into the sacred ministry. Jesus is appealing
to the brothers’ as working men, summoning them to leave one boat, and to enter
another—that of the nascent Church. He is not telling them to put their fishing
days behind them, but He is telling them to fish for ‘bigger fish,’ ‘greater
fish’ —the ultimate aim of any fisherman. Jesus is offering a spiritual catch
of souls. (On a side note, there's also a tip here for evangelising: accommodate the call of Christ to a person's situation and occupation, speak to who they are.)</div>
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<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
In following Jesus, Peter, Andrew, James and John thus let go of their physical
nets, but take hold of a new spiritual net—the net of the Gospel and the
Kingdom which God has prepared for them to cast out into the sea of the
nations. As Jesus himself says, “The kingdom of heaven is like a net which was
thrown into the sea and gathered fish of every kind” (Mt 13:47).</div>
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<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
When one considers the two types of actions the pairs of
brothers were engaged in when Jesus first saw and called them—casting the net
and mending the net—we can apprehend two main spiritual roles in the Christian
life.</div>
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<br /></div>
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In a general sense, as Christians, we are all called as casters
of the net and as repairers of the net.</div>
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<br /></div>
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Casting the net describes the more noticeably active role
in the Christian life. It’s hands on, tangibly effective, and immediate to the
results hoped for—a catch. As casters of the net we are called to share the
Good News of the faith, in word, but mainly in deed, in the lives we live. A
kind, dutiful, and joyful Christian life of integrity, is itself a net capable
of catching many souls for the Kingdom of God. The active dimension of every vocation
and state of life is summarised in the role of casting the net. The parent
casts the net in the work and effort they exert into raising children; the
priest casts the net as he preaches and tends to the flock given to him; the employee
casts the net by carrying out his or her work as a Christian, in a charitable,
studious way.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
To cast the net encapsulates all that externally happens
out on the seas of life. All that is portioned out to us to do when God pushes our
little boat into the world, the parish, the family, to catch souls for the
Kingdom. For most of us, it’s where most of the excitement happens, where drama,
anxiety, frustration, and fulfillment are namely found.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
If one asked a fisherman, “What do you do?” He’d say, “I
fish.” “What do you mean?” “I cast lines and nets to catch fish.” He would not
say, “I clean boats, wait around a lot, wash and carry buckets and fix broken
nets.” Even though these activities can even make up most of a fisherman’s work,
the act of fishing itself is the heart of the work, and everything that surrounds
the act of fishing is either in preparation to catch fish or to distribute the
catch. It’s all about the catch but the other stuff is vital. To speak only of preparation—no
preparation, no catch. </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
If time is not spent fixing nets, then casting the net is
a vain and pointless exercise. A broken net is not going to catch a thing. </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
While Peter and Andrew were casting their nets, James and
John were mending theirs. The Greek word translated here as mending is καταρτίζοντας—meaning
‘to restore, join together, adjust, make complete.’ They were thus tying
together parts of the net where the knots had broken and were adding new pieces
of cord to repair holes caused by wear and tear.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Mending the net on face value is not as exciting as
casting the net. It takes patience and belief that it’s for a purpose, that it’s
worth doing and will help bring about a catch. </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Mending the net describes the more passive role of the
Christian life—prayer. Of course prayer is an active phenomenon, charged with a spiritual activity greater than any external deed, but from a human
standpoint it is the calmer, more passive element of our faith. It consists in
the Liturgy above all, in Eucharistic adoration, and in moments of vocal prayer, meditation, such as the
Rosary, and silent contemplation. In these times of prayer, we are bringing-in
the boat of our soul to be rejuvenated for the mission. We do our little bit in
prayer, but above all it is a time when God, through us, restores the net—both in
our personal lives and in the broader sense of the entire Church. When even one
soul prays the spiritual net of the Church experiences a restoration, a strengthening
for more effective use in catching souls for Christ. </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
The works we do in the Christian life in the exercise of
our vocations—that which makes up the tapestry of our own net—is held together
by grace and supernatural love. It is important to remember this because it’s
easy to sail through the Christian life forgetting that we rely on, and need,
grace and love from God to effectively be fishers of men. How easy it is to set
out each day on the sea of life without paying any attention to the condition of
our nets. Without prayer the Christian soul is like a fisherman who sails out
to sea without any hope of being effective, casting a mangled mess into the sea
expecting to find a catch. The fish will spot that tangle from a mile away and
will swim elsewhere. Prayer fills us with grace and allows God to work more effectively
through us—it is Him after all who must cast the net in our casting, lest we
cast in vain. </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
We receive a share in the spiritual net of the Church
when we are baptised. But this net is a gift from God and our portion of it can
only be maintained by grace and supernatural love. Prayer is that time set
aside to allow God to mend our net to make us better fishers of men for God. By
prayer we also exercise the Christian role of mending the net of the universal
Church, mysteriously aiding other souls in the exercise of their vocations.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
The very biblical and Catholic notion of making reparation,
of joining Christ in repairing for the sins of the world, is also described in
this notion of mending the nets. Our prayer repairs for the faults of the
Church’s members, and directly fortifies the Church in her mission of saving
souls.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
In a general sense, every Christian is called to both
roles—casting the net and mending the net. Both are vital and complimentary,
one cannot take place without the other. Yet there are also different callings
in the Church and each calling summons us to follow Christ by doing a little
more casting than mending, or contrarily, a little more mending than casting. </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
The main function of the clergy is to minister to,
support and nurture the faith of the laity (CCC 874-879). In this respect the
office of mending the net of the Church belongs especially to the clergy, to
help mend the nets of the laity in the exercise of their priestly office, above
all in the sacraments of the Holy Eucharist and Confession.<br />
<br />
In contrast, the
laity “are in the front line of Church life,” since they are the presence of
the Church in the midst of human society (CCC 899). The laity in this respect
are the primary net casters appointed by God, because they are the ones out on
the sea of human life, in the family home and workplace, in the social settings
of life far more than the clergy who minister to the nets of the Church, as the
laity cast it.<br />
<br />
Of course, the roles are reversed in another sense, the clergy are
also net casters, the laity net menders, but we exhibit a fundamental misunderstanding
of the role of the clergy and laity when the clergy are expected to be the main
missionaries present in society, when this role belongs to the laity. The clergy
are namely (but not only) there to tend to the laity in the Church, this
includes ‘evangelising’ the laity, while the laity are namely supposed to bring
the Church into society, and society into the Church—that is, to evangelise, to
cast out the net into the broader world.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
On the other hand, aside from the fundamental callings appropriate
to the clergy and laity in the Church, there are additional callings to the
active or the contemplative life. In a specific sense these callings apply to
forms of the consecrated life, but in a broader way, members of the Church in
general can be considered to be called along a more contemplative or a more active
path—it is a matter of emphasis. </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Some are appointed primarily to be casters in the boat of
the Church. These are those called primarily to an active life: a Christian
life lived in the world, among society, where the state of one’s life demands
duties that revolve around a primary service—either service to members of the secular
community (e.g. disadvantaged), to a spiritual community (e.g. parish), or to
one’s family. <span style="mso-spacerun: yes;"> </span>The active life is on the
front line when it comes to evangelising—it is the direct point of contact
between the Church and the catch of souls God is wanting to bring into the Church.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
The active life depends on prayer. First, on the
individual prayer of those who live the active life, but secondly, on the
prayer of the broader Church—especially the prayers of those who live the
contemplative life.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Those who are called primarily to a contemplative life
are appointed primarily to be repairers of the Church’s net. The patience of a
life lived in prayer, lived in faith that such a life and such prayer is not
pointless, but is for the good of the Church, is vitally necessary for the
success of those casting out on the sea. The missionary, service and evangelistic
efforts of the Church would not only lose efficacy, but would fall prey to becoming
mere human mechanisms stripped of supernatural love and divine power should the
contemplative role in the Church be removed. The Church, which consists mostly
of those called to a life more active than contemplative, relies on its
contemplative members to service the nets used in the exercise of its mission.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
The contemplative state finds its greatest home in contemplative
monastic orders, like the Benedictines and cloistered Carmelite nuns—their monasteries
and cloisters are places of net mending par excellence. Just as ground zero for
orders such as St. Mother Teresa’s Missionaries of Charity, or the Dominicans as the Order of Preachers, and for lay
organisations like St. Vincent de Paul, are places of net casting par
excellence. Meanwhile, at the pulpit, and above all at the Altar where the
Sacrifice of the Mass takes place, we find the ultimate place from where the
net of the Church is both restored and cast, since through the priest, it is
Christ Himself directly carrying out both roles. </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
In our own lives it is useful to be aware of the dual
calling we have to be casters of the net and menders of the net, in addition to
the unique emphasis this call might take according to our state of life and
individual spirituality. No matter what we do in life we are always casting a
net or repairing it, it is an existential metaphor for everything entailed our
exterior and interior life. But whether we are helping the world repair its net,
and are assisting Satan in casting it, so as to catch souls for hell, or
whether we are helping the Church repair its net, and are assisting Jesus in
casting it to catch souls for heaven, is up to us.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
We may or may not, depending on the nature of God's call to us, need to leave behind the literal nets of our occupations and families, but whatever we do, as clergy or laity, actives or contemplatives, it can be done for love of Jesus, with the salvation of souls in mind. In this way we can be fishers of men for God, whether mostly casting the net or mending it, contributing to the Church's catch—catching hearts to know, love and serve Him too.</div>
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Br. John-Josephhttp://www.blogger.com/profile/05262068772046293194noreply@blogger.com0tag:blogger.com,1999:blog-8151849891901686872.post-8692359007299619292020-01-12T01:40:00.000+11:002020-01-12T15:53:00.702+11:00Joseph—Star of Bethlehem, Master of the Gifts<div class="MsoNoSpacing" style="text-align: justify;">
<i>Joseph is not mentioned by Matthew in the epiphany narrative of the magi, but one can discern Joseph's presence symbolically in the Star of Bethlehem and in the gifts of the magi, given to Jesus, but entrusted to Joseph. What does this teach us about living a devotion to St. Joseph?</i><br />
<br /></div>
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<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiNRkhAbvA2yAfsxhZ6s4svAMcjdFdMkFbd2-qrvi4UrkjBQo2NBKNg4MaoATbQbz24VDhxuj9tzv8lA5d5E7B2qPsYFcs3aWUIls5IRLqWZvg_WHuyDkosrERXEswGqH0HSP1BkzC2nLs/s1600/magi+star.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" data-original-height="426" data-original-width="377" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiNRkhAbvA2yAfsxhZ6s4svAMcjdFdMkFbd2-qrvi4UrkjBQo2NBKNg4MaoATbQbz24VDhxuj9tzv8lA5d5E7B2qPsYFcs3aWUIls5IRLqWZvg_WHuyDkosrERXEswGqH0HSP1BkzC2nLs/s400/magi+star.png" width="353" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">19th-century, wood-cut.</td></tr>
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<span style="font-family: "times" , "times new roman";"><span style="color: #20124d; float: left; font-size: 105px; line-height: 46px; padding-right: 3px; padding-top: 18px;">T</span>he three magi came a long way to adore the Infant
Messiah. Experts in astronomy and aware of a coming divine Saviour among the
Jews, they were guided by a star to Jerusalem. The Scripture only mentions “magi”
in the plural it does not say there were three. But the notion of three magi is
a long-held tradition largely inferred by the three gifts the magi gave. In the
West the magi are known as Casper, Melchior and Balthasar.</span></div>
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<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
It is unclear whether the “star” (<span lang="EL" style="mso-ansi-language: EL;">ἀστηρ</span>) that led the magi was an entirely
natural phenomena, providentially arranged by God to announce Jesus’ birth, or
miraculous. I’ll leave that discussion to others. The Greek text of Matthew
does not directly say the star disappeared nor that it reappeared, which is the
opinion of some, Augustine among them, but it is not mentioned by many other
Fathers. Whether it disappeared or not, following the star, the magi ended up
in Jerusalem. </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
The wise-men’s uncertainty about the precise location of
the Messiah’s birth seems to suggest the star had led them either to Jerusalem itself,
or more likely—in accord with the lack of precision a star would generally
offer for navigation—to the land of Palestine or the general region of Judah.
Having been led by the star to Palestine or even Judah itself, in the context
of diplomacy, courtesy and their knowledge of prophecy, logic dictated they
should go to the capital of the land and the entire region—Jerusalem, in order to
make official inquiries about the newborn Messiah. </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
They arrived at King Herod’s palace and ask a simple and
direct question: “Where is he who has been born king of the Jews? For we have
seen his star in the East, and have come to worship him.” (Mt 2:2). They expect
an answer, but Herod is baffled and terrified at this news. Herod was unaware
that the Jewish Messiah was immanent, never mind born! All Jerusalem seems
equally surprised to hear the news— “and all Jerusalem with him” (2:3).</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
The narrative is brief, and we do not know if Herod
pretended to keep face in the magi’s presence to avoid appearing ignorant. I
doubt Herod’s ignorance was undetectable, the universal shock brought about by
the magi’s indirect proclamation about the arrival of the Messiah shows that
the news was so ‘shocking’ that it would have been hard for a passionate and paranoid
man like Herod to keep his cool. The shock was palpable throughout the city.
For their part, the magi were surprised, even scandalised, that the King of
Judea and those about him seemed to be less aware of the Messiah’s birth than
they were, who were foreigners.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Herod dismisses the magi from court and speaks to “the
chief priests and scribes” (2:4) to find out where the Messiah will be born
according to the Scriptures. The chief priests and scribes cite the prophet
Micah (5:2) seemingly without hesitation. They were well aware <i>where </i>the
Jewish Messiah would be born but were clearly oblivious to the <i>when</i>,
indicated by their surprise in hearing the magi’s announcement. Symbolic of a
future interdependence between the Jewish and Gentile people in the Church, the
magi are armed with one piece of the puzzle, the knowledge of the <i>when</i>,
and the Jewish authorities with the <i>where</i>. </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Having ascertained the <i>where</i>, Herod summons the
magi “secretly” and tells them to go to Bethlehem. He then probes them about <i>when
</i>exactly they had seen the star. In this way he finds out directly and/or by
means of his own calculation, or that of his officials, when the child was born.
Frightened for his throne Herod intends to murder the child from the beginning.
</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
As told, the magi set out for Bethlehem, the star
presumably still shinning in the same location as before without immediately
betraying any more information. In the minds of the magi the star was probably
thought to have finished its part in the epiphany drama.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
But Bethlehem was not the smallest town in the region and
depending on how one interprets the timing of their arrival, it was possibly
still swarming with people from the census or remnants thereof. Even if one opts
for a later arrival so that the census was well and truly finished, directions
to a town are not the same as directions to a house. If we ourselves needed
directions to a house we’d never been to and our GPS gave us the name of the
town alone, we’d hardly be able to find it! It is true, the magi could have
asked around for clues, and would have stumbled across the Baby Jesus without
much effort. Especially since we read in Luke that the shepherds somewhat locally
publicised their encounter with the Infant. But God had other plans. God wanted
to honour these men who had come so far to pay His Son homage. He also wanted
to manifest His Son’s glory to the Gentiles “living in darkness” by showing
them “a great light” (Is 9:2).</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
“And lo,” or “behold”—an interjection in this instance signifies
a sudden occurrence— “the star which they had seen in the East went before
them, till it came to rest over the place where the child was.” (Mt 2:9). Whatever
celestial body or supernatural radiance the “star” of Bethlehem was, it
suddenly moved while they were on their way from Jerusalem to Bethlehem—about a
two hour walk— and led them, however quickly or slowly, in a manner that made
it very clear where they should go. The star stops and hovers, as it were, over
the place “where the child was”.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Matthew takes care to describe the joy of the magi: “When
they saw the star, they rejoiced exceedingly with great joy [ἐχάρησαν χαρὰν μεγάλην
σφόδρα]” (2:10). As far as I can tell there is no other time in the New Testament
when such superlative terminology is used in the Greek to describe someone’s sense
of joy that outdoes the joy of the magi at beholding the star glowing and
leading them. It’s not as if the star itself is the cause of their joy, but the
fact that the star is leading and guiding them, in what seems more miraculous
than natural, is a wonderous sign of God’s presence. The magi are greatly
touched and thrilled by this sign. They thought the star had played its part in
leading them to the region of Judah, but the wonderful sign that they had been anticipating
for years and studying in the sky once again guides their way, but this time in
a peculiar manner not in keeping with the ordinary movements of the celestial
bodies they are used to studying.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
The magi enter “the house” where the star is hovering
over, and there, in the words of Matthew, “they saw the child with Mary his
mother, and they fell down and worshiped him. Then, opening their treasures,
they offered him gifts, gold and frankincense and myrrh.” (2:11).</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<h3 class="MsoNoSpacing" style="text-align: center;">
‘Joseph… Where are
You?’</h3>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Notice how there is no mention of Joseph. This doesn’t mean
Joseph wasn’t there, the child was the star of the show and the all-consuming
focus of the magi’s pilgrimage. Perhaps Joseph was in the house or the same
very room, and Mary is mentioned only because Jesus was in Mary’s arms or by
her side just as the text suggests: “the child [was] with Mary his Mother”. Contrarily,
Joseph could have been in another room or outside when they walked in, or temporarily
running an errand. There is room for either opinion, Joseph’s absence or
presence, and both are attested to in the history of interpretation. Either way,
it’s highly unlikely the magi stayed for a mere few minutes, and given Joseph’s
role as a new husband and father with the greatest wife and child in the history
of the world, it’s inconceivable he would have been away for long. Joseph would
almost certainly have met the magi even if it was after their immediate arrival.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Rabanus (d. 856) writes that “Joseph was absent by Divine
command” when the magi arrived so “that no wrong suspicions might occur to the
Gentiles.” I assume Rabanus is referring to how if Joseph was present then the
Gentile magi might have wrongly suspected that Joseph was the biological father
and thus doubt could have clouded their encounter with the child. However, it’s
not as if Joseph was going to remain a secret to them. They would have
encountered him before they left or found out about him. The reasoning is not
without some merit, but Rabanus’ assertion is unconvincing.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
A pretext for suspicion would have been presented to the
magi at some point and this thus undermines the supposed necessity or utility
of Joseph’s physical absence by “divine decree”—to allay a temporary suspicion
but not a later suspicion. Also, if their minds were liable to suspicion, they
could equally suspect Mary of conjugal relations outside of marriage—facilitated
by Joseph’s absence, just as they could suspect Her of relations with Joseph—facilitated
by Joseph’s presence. The magi were likely aware of the Isaian prophecy about a
“virgin” (7:14), and having travelled so far, exhibiting such faith and
knowledge about the Messiah, it is likely their minds were secure from such
suspicions or doubts—if any doubts remained the “star” would have dispelled
them. Their exceeding joy at seeing the star rest over where the Child resided is
testament to their personal faith that they had found the Messiah even before
they had entered the house and set their eyes upon Him. Seeing Joseph was not
going to dampen their conviction that the Child was the Messiah. Besides, St.
John Chrysostom, among others, is of the contrary view—Joseph was present when
the magi arrived.<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 107%;">[1]</span></span></span></span></a></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
I personally favour the view that Joseph was present for
one among several reasons: that it was deemed socially unbecoming in Jewish and
some other Ancient Near Eastern cultures for a married woman to be left alone
with men who were not of a fitting relation, particularly strangers. It seems improbable
that God would expose Mary to social critique, even if the chance was slim, and
unlikely the magi would discourteously barge in without the presence of her
husband. I think God would have providentially ensured Joseph was present when
the magi arrived. I imagine Joseph opening the door or gesturing the magi to
enter. In the glorious foci of the moment and culmination of their pilgrimage,
Joseph humbly disappears, and all attention is on the Christ Child perhaps
laying in His mother’s arms.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Nevertheless, our concern in this article is not the historical
fact of Joseph’s presence or absence, but to infer a spiritual allegory based
upon his absence in the text of Matthew. This meaning can be inferred whatever
stance one holds.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<h3 class="MsoNoSpacing" style="text-align: center;">
Meaning of the
Star</h3>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
To say nothing about other possible extant prophecies circulating
among the Judeans and in the countries of the magi, the significance of the
star in its association with the promised Messiah harkens to the prophecy of
Balaam who lived in the time of Moses: “A star shall come from Jacob, and a sceptre
shall rise from Israel” (Num 24:17), with an attached promise that this “star”
and “sceptre” shall deliver Israel from its enemies. Even many Jews (e.g. among
the Dead Sea Scrolls) before and after the time of Christ saw the Messianic
connotations of this prophecy.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
The Christian tradition has always seen the “star… from
Judah” (and “sceptre… from Israel”) as an image of Jesus. The star of Bethlehem
is explicitly tied to this prophecy of Balaam—it is a celestial manifestation
of its literal fulfillment in the Christ Child—the figurative “star” who will
rise from the House of Judah and illumine the world.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
There are many layers to Scriptural meaning. The phrasing
of the prophecy particularly lends itself to multiple interpretations. Thus,
Bernard of Clairvaux, and others after him, have associated the “star… from
Judah” as Mary whom he hails under the title of Stella Maris, ‘Star of the Sea’.
“She is… that noble star rising from Jacob which casts light over the whole
world; whose splendour shines to the heavens and reaches down into the deep”.<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 107%;">[2]</span></span></span></span></a>
Jesus of course always remains the “star… from Jacob” in a superior sense, but
Mary is also a star from the stock of Jacob, that points to Christ and leads to
Him. Hence the star of Bethlehem has been identified as a symbol of Mary
Herself—She who leads souls to Christ Her Son.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
After the prime and secondary meaning of “the star” of
Bethlehem or Jacob—distinct on one level and synonymous on another—there is a
third and fourth signification. The third being the Josephite interpretation,
and the fourth, a general referent to all other members of the Church, we who
are called to be stars in the night of the world, letting our light shine before
men, leading souls to the Christ (Mt 5:16). Under this signification the star
of Bethlehem can serve specifically as a sign of the Papal office on one hand
or even of each individual member of the Church whatever station we may occupy.
However, our focus here is on the third layer of interpretation: Joseph.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<h3 class="MsoNoSpacing" style="text-align: center;">
Joseph—The Star from
out of Jacob</h3>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
A Midrashic reading of the Hebrew creatively twists the
text to bring forth additional spiritual meanings without negating the truth of
its literal signification. Balaam’s prophecy can be read in such a way to accommodate
for the symbolism of Joseph as the promised star—after Jesus, and after Mary. “A
star shall come out of Jacob, and a sceptre shall rise out of Israel”. Both the
“star” and the “sceptre” refer principally to Christ. But the text can be read on
another level, in such a way that the “star” and the “sceptre” are separate: “A
star shall come out of Jacob,” one referent, that is to Joseph,” and “a sceptre
shall rise out of Israel”—the Messiah.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
In accord with the grammatical order of Balaam’s prophecy,
the “star” must precede the “sceptre,” and like in the narrative of Matthew, the
“star” must precede the Child: Joseph must come before Jesus—not as a necessity
of nature, since Jesus did not need to be “born of a woman” and could never be conceived
by a man, but according to the necessity of God’s own willed design in the Incarnation:
the Father’s Son was to have an earthly man for a (non-biological but true) father and this man was to be
Joseph.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Matthew writes that Joseph was the son of Jacob.<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 107%;">[3]</span></span></span></span></a> All
Jews were the sons of the Patriarch Jacob, but there is a double fulfillment of
“a star shall come out of Jacob” in the person of Joseph whose biological
father was also named Jacob. The “out of” language of Matthew correlates with Balaam’s
prophecy: “Then Jacob begat Joseph, the husband of Mary, <i>out of</i> whom
Jesus was born, the one called Christ” (1:16).</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Tying the two texts together: Joseph, the “star from out
of” Jacob came before Jesus, “the sceptre from out of” Mary—the Sceptre which
Mary holds in Her arms. The magi saw Mary as a Queen bearing the Sceptre in the
form of a Mother holding Her Child. The literal star led the magi to this sight
at Bethlehem, but it was Joseph who led the Mother and the Child to Bethlehem
in taking the pregnant Mary from Nazareth to his ancestral town for the census.
A journey he had to make because he was the son of Jacob, son of David. Thus, it
was primarily Joseph (the substantial means) and not the literal star (the accidental
means) that led the magi to the Child and the Mother who wouldn’t be there if
it wasn’t for Joseph. The magi are able to encounter the Child and the Mother
because of Joseph who brought them to where the star directed them. The magi receive
Jesus and Mary ‘from out of’ Joseph— their loving custodial source, as Father
and Spouse. We too can encounter our Messiah and His Mother in the home of our
heart because Joseph has given them to us as a gift from the Father. </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
“A star shall come from out of Jacob”—the word translated
“come” (<span dir="RTL" lang="HE" style="mso-ansi-font-size: 14.0pt; mso-ansi-language: EL; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: major-bidi; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-bidi-theme-font: major-bidi; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: major-bidi;">דָּרַךְ</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>) in the Hebrew can
also mean “lead” or “march”. Thus it can be read, “a star shall lead…” or “a
star shall march”. Joseph is the true star that leads us to a deeper
relationship with Jesus and Mary. He marches on before us to make our way easier
in navigating this world plagued by temptations, devilish snares and
distractions that want to lead us away from He who should be the focus of our
pilgrimage: the Child and in turn the Mother who holds Him.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<h3 class="MsoNoSpacing" style="text-align: center;">
Joseph—The Star of
Bethlehem</h3>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
We’ve already mentioned how Matthew’s account of the magi’s
arrival excludes any mention of Joseph. The magi follow the star and “going
into the house they saw the child with Mary his mother” (11:2). Forever
enshrined in writing is the inseparability of the Child and His Mother. The
magi wanted the Child and they found the Mother also. That is the deal: if one
wants to discover the Christ Child one will only ever find Him in Mary’s arms.
It is only a cause for pity when the Mother is airbrushed out of the picture of
a Christian’s spiritual life. This only does injustice to the full picture—“the
child with Mary his mother”—those of good will are led to by the star of Bethlehem
that still shines in our day.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
There is no mention of Joseph in the entire section of this
epiphany narrative. Matthew mentions Joseph beforehand, prior the birth of
Jesus, and after, when the magi leave and the Holy Family flees to Egypt. We’ll
avoid speculating about Matthew’s authorial intention, but it is clear that the
ultimate author of the Sacred Writ, the Holy Spirit, forgoes an explicit mention
of Joseph, opting instead to implicitly reveal Joseph’s role in the star of
Bethlehem.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Like the star of Bethlehem Joseph is a silent guide and
witness to “the child” and “the mother”.<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 107%;">[4]</span></span></span></span></a> As
the celestial sign “went before” the magi, this true star of Bethlehem has gone
before us, both in time, in being the first to nurture a relationship with “the
child” and “the mother,” and in the order of grace—for none can outdo Joseph in
sanctity, a sanctity that derives from his proximity to Jesus, through Mary,
and a sanctity which renders him unparalleled in this same very proximity. Joseph’s
sanctity is only outshined by Jesus and Mary, and that is what we can take from
the spiritual projection of Joseph away from the literal narrative, that mentions
both Jesus and Mary, into the hidden symbolism of the star.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Other possibilities aside, and for the sake of argument,
if the star hadn’t led the magi to the exact house they would not have found “the
child and… his mother”. The guiding of the star was God’s chosen way of
directing the magi to Jesus and thus necessarily to Mary. God did not choose
another way of effecting the epiphany at Bethlehem. Joseph is God’s chosen way—the guiding star
He has anointed to lead souls to Jesus and Mary. No one comes to Jesus and Mary
unless Joseph leads them. Whether a Christian is aware of this or not, acknowledges
it or not, Joseph is the silent mediating guide of the Christian soul. The
chosen vessel of the Father. The universal spiritual director who directs each
Christian soul from the heavens, a role indicated by his title, proclaimed by Pope Pius IX—Patron of the
Universal Church. Beyond the visible bounds of Church membership, it is Joseph
who acts as a spiritual director to all souls—attempting to lead every soul
from every nation and creed into the maternal arms of Mary for the single purpose
of the worship of Jesus. How does Joseph do this? By leading souls into his
house—the House of the Holy Catholic Church where Jesus resides in His
fullness, both spiritually in the Body of His Church, and sacramentally, in the
Holy Eucharist. </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span style="mso-bidi-language: HE;">In our personal lives
Joseph plays a quiet guiding role. It can be no other way because God the
Father has chosen Joseph to be the chief instrument of His loving Paternity:
first for Christ Jesus in the flesh, and secondly, and as a continuation of
this irrevocable office, for the Body of Christ Jesus—the Church. The Star of
Bethlehem is with us, secretly drawing us towards grace and a deeper union with
Jesus and Mary. But as the magi did their part—they did not remain in their
home countries in passive awe of the star, they went forward, took action, and
only by this cooperation of the magi was the star of Bethlehem able to become an effective presence in their lives.</span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span style="mso-bidi-language: HE;">So too we must take
action if we want to follow the way of the Star, the way of Joseph. Not an
activist type of action, but a dutiful action, contemplatively honed-in on the
Child and the Mother, by which we carry out our lives in accord with whatever
path the Lord has laid down for us—whether we’re magi or nurses, priests or nuns,
parents or single youth. There is one way to Bethlehem, <i>the Way</i> of
Joseph, the Child Jesus Himself. The life of Joseph shines as a witness,
mapping out this Way. But how this Way is traversed looks a little different for
each soul. Each of us has different callings, their own way to walk the Way to
Bethlehem, a symbol of beatitude perhaps, and also a symbol of key moments of
epiphany, of grace, marked out for us in our pilgrim way.</span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<h3 class="MsoNoSpacing" style="text-align: center;">
“The Star Stood
Over”</h3>
<br />
<blockquote class="tr_bq">
<div class="MsoNoSpacing" style="text-align: justify;">
And lo, the star which they had seen in the East went
before them, till it came to rest over the place where the child was. (2:9)<span dir="RTL" lang="AR-SA" style="font-family: "arial" , sans-serif; font-size: 11.0pt;"></span></div>
</blockquote>
<div style="text-align: justify;">
</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span style="mso-bidi-language: HE;">Literally in the Greek
this translates to the following: the star “stood over [ἐστάθη ἐπάνω] where the
child was”. The Peshitta uses the same: “it stood over/upon [</span><span dir="RTL" lang="HE" style="mso-ansi-font-size: 14.0pt; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: major-bidi; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE; mso-bidi-theme-font: major-bidi; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: major-bidi;">קם לעל</span><span dir="LTR"></span><span dir="LTR"></span><span style="mso-bidi-language: HE;"><span dir="LTR"></span><span dir="LTR"></span>] where
the child was.” This figuratively evokes the paternal and spousal role of Joseph
as joint custodian and protector of the Child and the Mother. Joseph stands
over the Child and the Mother as the Guarding Watchman, the Preeminent Pastor
of the Holy Family. He stands over Jesus and Mary, not as a dominative force, but
in selfless attentiveness to their needs. Joseph stands as an original adorer
of the Christ Child, and the original devotee of the Blessed Virgin.</span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span style="mso-bidi-language: HE;">He continues to stand
in heaven in loving awe of the Child and His Mother, and still today stands
over the presence of Christ within the hearts of those in the state of grace.
As an abiding star in the life of the faithful, Joseph, more than any other Saint
except Mary, by means of the Holy Spirit operative in him, radiates blessings from the Father upon the children of the Church—his
children and Mary’s children. </span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span style="mso-bidi-language: HE;">The magi were filled
with an “exceedingly great joy” at seeing the star show them where the Christ
Child lay. It is possible, even likely, that others also saw the phenomenon of
the star, but without a corresponding knowledge of what the star and its strange
movement signified, such onlookers would have only felt wonder and excitement,
not really joy, and especially not an “exceedingly great joy”. The magi alone,
among a few others who may have known about the star and its association with
the Messiah, experienced an unparalleled joy because they knew what it all meant—they
understood the divine message the star was meant to communicate. </span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span style="mso-bidi-language: HE;">So too, there is
reserved to those who come to know and learn about the true Star of Bethlehem an
“exceedingly great joy”. This kind of knowledge is borne through a true devotion
to St. Joseph by which one is led to discover the Christ Child and His Mother anew,
in unprecedented ways. Exercising the spiritual office of fatherhood, Joseph
generates—as the chosen instrument of the Father—an “exceedingly great joy” in
those who follow in his steps, unawares, yes, but especially, in those who do
so consciously. Not that true devotion to Joseph requires astute consciousness
per say, but a simple childlike recognition of Joseph and a willing disposition
to follow his lead, to reach out and take his hand as a spiritual father and guide,
trusting that the Father works in Joseph and through Joseph, and that Joseph
will bring one closer to the Child, and necessarily, closer to the Mother.</span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span style="mso-bidi-language: HE;">The “exceedingly great
joy” generated by Joseph in the hearts of those who live a devotion to him is
not a joy that comes from Joseph as its source. Yes, it does come from Joseph
as a means, but not as its only and final end. As great a man as Joseph is, he is
a mere creature. It is a joy of the Holy Spirit that comes from the Father
above, is made flesh in the Child, is nurtured by the Mother, and bestowed by
the appointed Father of God—St. Joseph. </span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhNqtEdpzVxtjEGGOCq44b4pw-JDEi_80d3ZN-ENxm9LQDcBIkoNB3f-b8h2LDZKBvCfMAOVIMmvaVGXcBMpF84G64vFijH80BwlIxnHNcQZ5AxtnnzYvMcI9GtriLr7p8EpleRYHpzvKg/s1600/three+kings.png" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="360" data-original-width="780" height="183" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhNqtEdpzVxtjEGGOCq44b4pw-JDEi_80d3ZN-ENxm9LQDcBIkoNB3f-b8h2LDZKBvCfMAOVIMmvaVGXcBMpF84G64vFijH80BwlIxnHNcQZ5AxtnnzYvMcI9GtriLr7p8EpleRYHpzvKg/s400/three+kings.png" width="400" /></a></div>
<span style="mso-bidi-language: HE;">Joseph is the Father
of Joy—entrusted by the Eternal Father with His very own Joy, the Holy Spirit,
Who is the Exceedingly Great Joy of the Father in the Son, and the Son in the
Father. In entrusting Mary, both Spouse and Icon of the Holy Spirit, and Her
Child to Joseph, Joseph sacramentally comes to share in the Father’s Holy-Spirit-Joy
in the Son. By the very nature of this office Joseph is thus ordained with the
mission of drawing souls into the very joy he had in Jesus and Mary. A joy
manifest in what is traditionally held as the second of Joseph’s seven major
joys: the joy of Joseph in beholding the magi recognise and worship the Child Jesus
as God and Messiah.</span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<h3 class="MsoNoSpacing" style="text-align: center;">
<span style="mso-bidi-language: HE;">The Magi's Gifts in Joseph’s Charge</span><span dir="RTL" lang="HE" style="font-family: "arial" , sans-serif; font-size: 11.0pt;"></span></h3>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<br />
<div style="text-align: justify;">
<blockquote class="tr_bq">
Going into the house they saw
the child with Mary his mother, and they fell down and worshiped him. Then,
opening their treasures, they offered him gifts, gold and frankincense and
myrrh. (2:11)
</blockquote>
</div>
<div style="text-align: justify;">
</div>
<div class="MsoNoSpacing" style="text-align: justify; text-indent: 36pt;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
The three gifts of the magi were offerings that signified
their faith in the Child Jesus and served as sacramentals of their worship. Yet
Jesus was only a child. In submitting and restraining Himself to this
vulnerable form, God the Son relinquished His immediate ownership of these gifts
and humbly submitted in turn to the Virginal Fatherhood of Joseph whom He
willed to be His Guardian. As Head of the Holy Family, a title of privileged authority,
yes, but of service not domination, the legal ownership of the magi’s gifts fell
to Joseph as the appointed Father of the Child. The gifts were given to Jesus,
but their charge fell to Joseph who would be responsible for their use.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
This is an amazing thing to consider: that gifts given to
a God were owned by a man. That God chose and selected this man, Joseph, to be
the steward of His gifts. There is a tradition that Joseph used some of the gifts
to aid in their escape to Egypt, and an amount was also given to the needs of
the poor.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
For our part it is worth contemplating on the
significance of Joseph as the Original Treasurer of God’s Kingdom. Even more
than this, the magi’s gifts were really given over to Joseph as his legal
property. We mustn’t think for one moment that Joseph reveled in this
ownership in a covetous or proud manner. He was aware that the gifts belonged
to His Child and to His God, the Creator of all things, and would have been
humbled at the responsibility of owning and discharging these gifts on behalf
of his God-Child.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
If God entrusted Joseph with valuable gifts given by the
magi for the purpose of worship, and entrusted His own Son, and Mary, to Joseph,
how much more would God not want us to entrust our own selves to this Great
Saint. God entrusted Himself to Joseph in the form of a Child, how proud and resistant
can we be to deny to do the same?</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
The irony is that in giving ourselves to Jesus, whether as
God-Child or God-Man it’s the same, we necessarily submit ourselves to the design
of the Incarnation—and this necessitates, because Joseph has forever been made
an essential part of the Incarnation Mystery, our filial submission to Joseph.
The human parents of Christ are the parents of His Body the Church. How much
better and more perfect this filial submission to Joseph is as our spiritual
father, and as the Head of the Holy Family, when it is made with awareness and a
loving free will. It’s funny how scandalous this can sound to the ears of many
Christians when this loving submission (or to simply appease modern
sensibilities—when this entrustment) to Joseph is nothing other than what the
magi did, who knew the gifts they gave were going to be entrusted to Joseph,
and nothing other than what God Himself did in giving His Son and His Mother into
Joseph’s care.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Alas, we don’t have time to waste on apologetics here. We
can only get straight to the point.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
As part of entrusting ourselves, consecrating ourselves
to Joseph, is the handing over of our temporal and spiritual goods. This
includes our home, work, vocation, faculties of intellect, memory and will, the
theological virtues of faith, hope and love, and our entire interior and exterior lives.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Everything we own in the natural and supernatural order
as gifts from God, already ‘belong’ to Joseph by default as the Custodian of Creation
and of God’s Grace. One cannot be made Custodian of the Child Jesus who is God,
without being made a custodian of all the graces and all creation that comes
from God. </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Yet it is our own free will offering that allows Joseph
to actualise his spiritual office of fatherhood in our lives. Just as with any
child and their own father, it is only when the child asks their father for
help, and lets their father help, that the child can perfectly benefit from their
father’s help that was always there in potential—keen and waiting to be actualised.
Joseph is eager to help us as a Spiritual Father, just as he was to Jesus. To
make an act of consecration to Joseph is simply a way of saying: “Joseph, I
acknowledge that you were chosen by God the Father to be the appointed Father
to His Son. I too choose you to be a Spiritual Father to me, just as you were
to Jesus.” </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Many Catholics already do this with regard to Mary, and
this is wonderful. But our entrustment and consecration to Mary is made complete
by our consecration to Joseph. It is the intrinsic complement to Marian
consecration and the third piece of the puzzle when it comes to living out our
primal and first consecration to God in the Person of Jesus—the source and
summit of our Marian and Josephite consecration which help build and perfect
the first.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
However, a consecration does not subsist in a single act
of entrustment. A consecration subsists in a new life which is ratified or birthed
by means an act of consecration. By consecrating ourselves to Joseph then, we
set about on a new way of life that explicitly includes Joseph as a Spiritual
Father, Guide, Patron and Friend in our lives. We should not expect visions nor
a heightened consciousness of Joseph’s role in our lives—this is unsound spirituality
and would be indicative of an immature faith. What comes to us, comes to us,
what does not, does not. In either case the essence of a true devotion or lived
consecration to Joseph is beyond any specific perception or mystical gift. Like
the star, Joseph is an illuminating but quiet presence whose presence is felt by
the light he shines on the Child and the Mother. One will find their love for
Jesus and Mary growing, their awe over the Eternal Father expanding, as fruits
of their Josephite consecration; and it will not be because of the soul’s
increased holiness per say—that will be incidental and is relatively nothing.
It will be because the soul is being drawn deeper into communion with Joseph
and is coming to share in Joseph’s very own love for Jesus and Mary, and in his
awe over the Father who chose him.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<h3 class="MsoNoSpacing" style="text-align: center;">
Conclusion</h3>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
The magi followed the star of Bethlehem and it led them to
the Child and His Mother. Once they entered the house the magi worshiped the
Child and gave Him three gifts. Joseph is the personal Star of Bethlehem who
was really responsible for bringing the Child and His Mother into Bethlehem, and
as Head of the Holy Family he served as the Custodian of the Magi’s Gifts. </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Just like the magi, we too are called to follow the Star
of Bethlehem—Joseph who has been appointed by God to lead souls to the Child Jesus
and to Mary His Mother. In committing ourselves to the guidance of this Star we
will discover a Spiritual Director and Spiritual Father in our lives. One who
does not supplant the role of the Eternal Father to whom all-worship belongs,
but who magnifies the Unseeable Father by mirroring Him in his visible person—invisible
to us now, as we travail our way to the heavenly Bethlehem, but whose guidance
and patronage is made visible in the fruits of an increased knowledge and love
for the Child and the Mother.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
If we consecrate ourselves to Joseph as the guiding
star of our lives, our three gifts given to Joseph for the worship of the
Child, will not be gold, frankincense and myrrh, but our faith, hope, and love;
our intellect, memory, and will; our past, present, and future—which no matter how flimsy and imperfect, Joseph
will make his own and will do with them something wonderful for the betterment
of our sanctity, the wellbeing of the Mystical Body of Christ his Son, and for
the glory of the Holy Family, His Spouse Mary, and ultimately for Jesus—the Son
for whom Joseph shines, and the Father in whom he stands. <span dir="RTL" lang="AR-SA" style="font-family: "arial" , sans-serif; font-size: 11.0pt;"></span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
<br clear="all" />
<hr size="1" style="margin-left: 0px; margin-right: 0px;" width="33%" />
<div id="ftn1">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[1]</span></span></span></span></a>
In reference to Chrysostom speaking about the joys of Joseph in seeing the star
rest over the dwelling and the magi adore the Christ Child. Referenced without
citation in Edward Healy Thomason, <i>The Life and Glories of St. Joseph</i>
(Burns and Oates: London, 1888),<i> </i>Chp. 32.</div>
</div>
<div id="ftn2">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[2]</span></span></span></span></a>
Bernard of Clairvaux, <i>In Praise of the Virgin Mary</i>, Homily II, 17: Ch.
390.</div>
</div>
<div id="ftn3">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[3]</span></span></span></span></a>
What about Luke’s genealogy that says Joseph was the son of Heli? Luke’s
genealogy is that of Mary, Matthew’s of Joseph. Heli, synonymous in Biblical
usage with Eliakim and Joachim, was Joseph’s father in-law or legal father, that
is, Mary’s biological father. This makes sense since Luke is detailing Mary’s
genealogy with reference to Joseph. This is an opinion mentioned by Augustine
and attributable to Jerome. See Ch VI <i>The Life and Glories of Saint Joseph</i>.</div>
</div>
<div id="ftn4">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[4]</span></span></span></span></a>
In Greek, literally: “the child and the mother of him”.</div>
</div>
</div>
Br. John-Josephhttp://www.blogger.com/profile/05262068772046293194noreply@blogger.com0tag:blogger.com,1999:blog-8151849891901686872.post-80441083399097858082019-12-14T20:42:00.001+11:002019-12-15T00:16:21.107+11:005 Short Reflections from St. John of the Cross<!--[if gte mso 9]><xml>
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Bullet"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Number"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Bullet 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Bullet 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Bullet 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Bullet 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Number 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Number 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Number 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Number 5"/>
<w:LsdException Locked="false" Priority="10" QFormat="true" Name="Title"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Closing"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Signature"/>
<w:LsdException Locked="false" Priority="1" SemiHidden="true"
UnhideWhenUsed="true" Name="Default Paragraph Font"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text Indent"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Continue"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Continue 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Continue 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Continue 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Continue 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Message Header"/>
<w:LsdException Locked="false" Priority="11" QFormat="true" Name="Subtitle"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Salutation"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Date"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text First Indent"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text First Indent 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Note Heading"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text Indent 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text Indent 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Block Text"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Hyperlink"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="FollowedHyperlink"/>
<w:LsdException Locked="false" Priority="22" QFormat="true" Name="Strong"/>
<w:LsdException Locked="false" Priority="20" QFormat="true" Name="Emphasis"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Document Map"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Plain Text"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="E-mail Signature"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Top of Form"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Bottom of Form"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Normal (Web)"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Acronym"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Address"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Cite"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Code"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Definition"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Keyboard"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Preformatted"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Sample"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Typewriter"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Variable"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Normal Table"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="annotation subject"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="No List"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Outline List 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Outline List 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Outline List 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Simple 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Simple 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Simple 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Colorful 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Colorful 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Colorful 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 6"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 7"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 8"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 6"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 7"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 8"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table 3D effects 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table 3D effects 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table 3D effects 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Contemporary"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Elegant"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Professional"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Subtle 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Subtle 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Web 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Web 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Web 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Balloon Text"/>
<w:LsdException Locked="false" Priority="39" Name="Table Grid"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Theme"/>
<w:LsdException Locked="false" SemiHidden="true" Name="Placeholder Text"/>
<w:LsdException Locked="false" Priority="1" QFormat="true" Name="No Spacing"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading"/>
<w:LsdException Locked="false" Priority="61" Name="Light List"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 1"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 1"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 1"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 1"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 1"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 1"/>
<w:LsdException Locked="false" SemiHidden="true" Name="Revision"/>
<w:LsdException Locked="false" Priority="34" QFormat="true"
Name="List Paragraph"/>
<w:LsdException Locked="false" Priority="29" QFormat="true" Name="Quote"/>
<w:LsdException Locked="false" Priority="30" QFormat="true"
Name="Intense Quote"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 1"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 1"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 1"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 1"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 1"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 1"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 1"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 1"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 2"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 2"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 2"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 2"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 2"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 2"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 2"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 2"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 2"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 2"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 2"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 2"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 2"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 2"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 3"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 3"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 3"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 3"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 3"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 3"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 3"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 3"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 3"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 3"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 3"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 3"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 3"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 3"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 4"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 4"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 4"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 4"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 4"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 4"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 4"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 4"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 4"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 4"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 4"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 4"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 4"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 4"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 5"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 5"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 5"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 5"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 5"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 5"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 5"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 5"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 5"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 5"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 5"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 5"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 5"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 5"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 6"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 6"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 6"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 6"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 6"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 6"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 6"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 6"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 6"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 6"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 6"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 6"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 6"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 6"/>
<w:LsdException Locked="false" Priority="19" QFormat="true"
Name="Subtle Emphasis"/>
<w:LsdException Locked="false" Priority="21" QFormat="true"
Name="Intense Emphasis"/>
<w:LsdException Locked="false" Priority="31" QFormat="true"
Name="Subtle Reference"/>
<w:LsdException Locked="false" Priority="32" QFormat="true"
Name="Intense Reference"/>
<w:LsdException Locked="false" Priority="33" QFormat="true" Name="Book Title"/>
<w:LsdException Locked="false" Priority="37" SemiHidden="true"
UnhideWhenUsed="true" Name="Bibliography"/>
<w:LsdException Locked="false" Priority="39" SemiHidden="true"
UnhideWhenUsed="true" QFormat="true" Name="TOC Heading"/>
<w:LsdException Locked="false" Priority="41" Name="Plain Table 1"/>
<w:LsdException Locked="false" Priority="42" Name="Plain Table 2"/>
<w:LsdException Locked="false" Priority="43" Name="Plain Table 3"/>
<w:LsdException Locked="false" Priority="44" Name="Plain Table 4"/>
<w:LsdException Locked="false" Priority="45" Name="Plain Table 5"/>
<w:LsdException Locked="false" Priority="40" Name="Grid Table Light"/>
<w:LsdException Locked="false" Priority="46" Name="Grid Table 1 Light"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark"/>
<w:LsdException Locked="false" Priority="51" Name="Grid Table 6 Colorful"/>
<w:LsdException Locked="false" Priority="52" Name="Grid Table 7 Colorful"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 1"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 1"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 1"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 1"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 1"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 1"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 1"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 2"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 2"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 2"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 2"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 2"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 2"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 2"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 3"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 3"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 3"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 3"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 3"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 3"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 3"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 4"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 4"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 4"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 4"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 4"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 4"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 4"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 5"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 5"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 5"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 5"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 5"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 5"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 5"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 6"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 6"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 6"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 6"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 6"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 6"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 6"/>
<w:LsdException Locked="false" Priority="46" Name="List Table 1 Light"/>
<w:LsdException Locked="false" Priority="47" Name="List Table 2"/>
<w:LsdException Locked="false" Priority="48" Name="List Table 3"/>
<w:LsdException Locked="false" Priority="49" Name="List Table 4"/>
<w:LsdException Locked="false" Priority="50" Name="List Table 5 Dark"/>
<w:LsdException Locked="false" Priority="51" Name="List Table 6 Colorful"/>
<w:LsdException Locked="false" Priority="52" Name="List Table 7 Colorful"/>
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<span style="font-family: "times" , "times new roman";"><span style="color: #20124d; float: left; font-size: 105px; line-height: 46px; padding-right: 3px; padding-top: 18px;">S</span><span style="font-size: 20px;">t. <a href="https://tenstringedlyreofthenewisrael.blogspot.com/2015/12/st-john-of-cross-loving-giver-above.html" target="_blank">John of the Cross</a> (1542 – 1591) is a Doctor of the
Church. He is given the epithet ‘Mystical Doctor’ or ‘Doctor of Mystical
Theology’. The following article shares five reflections from St. John’s <i>Sayings
of Light and Love</i>, offering a brief commentary on most.</span></span></div>
<div class="MsoNoSpacing">
<br /></div>
<h3 align="center" class="MsoNoSpacing">
One</h3>
<br />
<blockquote class="tr_bq">
<div class="MsoNoSpacing">
(13) God desires the least degree of obedience and
submissiveness more than all those services you think of rendering him. </div>
</blockquote>
<br />
<div class="MsoNoSpacing">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
In the Scriptures we read, “God desires mercy, not
sacrifice” (Hos 6:6). Jesus repeats this teaching when he is rebuking the
Pharisees (Mt 9:10-13). The Pharisees notice Jesus is eating and drinking with
tax collectors. Scandalised at Jesus’ association with these sinners they
question Him. The Pharisees placed greater value on fulfilling the letter of
the law, with all its outward acts of piety and prayer—all good things in
themselves—than the spirit of the law: love and mercy. In their quest to be good
religious Jews, they forgot about the Spirit behind the laws—the entire purpose
to everything God ordains. </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Catholics can fall into the same trap as the Pharisees. We
all have our ‘laundry list’ of personal services and acts of piety we set for
ourselves, or follow because of our state of life, however many or few. Moral
obligations, the duties of our vocation, as family people, clergy or religious;
our prayer and sacramental life. These things are objectively good. </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
But we can sometimes confuse the obligations we set for
ourselves or should generally carry out in accord with the objective Will of
God, with the Will of God for us subjectively and in a given concrete moment. It
is good that we go to Mass. But should we be on our way to Mass and come across
someone in dire need of our assistance (e.g. a traffic accident), obedience is required
here, in this act of charity. Or else perhaps there is a father who stays back
after daily Mass to join in the Holy Hour and Benediction. This is objectively good.
But what if he has to take extra time off at work, taking a longer lunch break
than usual to do so, against the boss’s preference. This would not be good—obedience
would require the father to submit to the just demands of his employer. Thus
instead he could stay back after Mass for a shorter period in order to be
faithful to the duties of work, and to secure a livelihood for his family.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Other times we confuse our personal acts of service to God
and neighbour as the very means by which we please God. This is not so. The
acts we do are mere “empty gongs” in
themselves (1 Cor 13). Anything we do pleases God only insofar as it is animated
by love, the fruit of which is obedience and submissiveness to whatever God so
wills, whether the voice of God’s Will is coming from Church teaching, a spiritual
director, a religious superior, Bishop, or if an underage child, a parent. It
could simply be the silent voice of charity or the voice of our vocation which
demands certain things of us often contrary to our own personal natural and
spiritual preferences.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Notice St. John says, “God desires the least degree of
obedience and submissiveness more than all those services <i>you think</i> of
rendering him”. <i>You think</i>—that is the key here. We can think many things
about what we should or should not be doing, and may think the key to spiritual
success lies in obeying what <i>we think</i> is God’s will. But what does God
think? What does the Church think? If it had a mind that could be read, what
would our state of life think?</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
The ultimate act of “obedience and submissiveness” is of
course, faith in Jesus Christ and in God’s love for us. This pleases God above
all. Out of this primal obedience to God in faith flows everything else. We can
be bed ridden, dying and incapable of carrying out any duty—but should we lay prostrate
before God, clinging to Jesus in faith, with the intensity of love, God will be
well pleased, more than if we were healthy and able to move mountains.</div>
<div class="MsoNoSpacing">
<br /></div>
<h3 align="center" class="MsoNoSpacing">
Two</h3>
<br />
<blockquote class="tr_bq">
<div class="MsoNoSpacing">
(14) God values in you the inclination to dryness and
suffering for love of him more than all the consolations, spiritual visions,
and meditations you could possibly have.</div>
</blockquote>
<br />
<div class="MsoNoSpacing">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
God loves to give us gifts in the spiritual life. The
substance of these gifts is always imperceptible—such is grace. Yet such gifts
often come wrapped in perceptible knowledge, sensible consolations and
experiences, or mystical phenomena.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Sometimes even the devil can fabricate spiritual
experiences and visions to lead the soul astray. Sometimes the devil can simply
encourage attachment to genuine spiritual experiences: the ‘good feelings’ and ‘wow
moments.’ The devil wants to elicit a covetousness in us for spiritual gifts,
so that we seek gifts as an end in themselves. </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Contrarily, God gives spiritual gifts in order to draw us
nearer to Him, to make us love Him more. From the gift of tears, to speaking in
tongues, to prophetic dreams, locutions and intellectual visions. Even to
flashes of insight or extensive knowledge in spiritual matters, or a prowess in
being able to meditate and pray. All good things. But God loves a heart that can
either receive such things, or not receive such things, that “can take it or
leave it” as it were. A heart that is open to receiving God’s gifts, and thankful,
and even which asks much from God for what is fitting, but a heart which is truly
detached from all such things and rejoices solely in Him. To see a heart that
is detached from all the good “fluff” of the spiritual life—and these things
are indeed good—is exciting to God. Since here He finds a true friend and lover
that wants Him for Him, God for God.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
We will not be judged on what gifts we received or did
not receive. We will be judged on how much we loved Him for all the gifts we
have received: natural and spiritual. The greatest gift of all, and the only
gift we ought to be attached to: His Son, Jesus Christ.</div>
<div class="MsoNoSpacing">
<br /></div>
<h3 align="center" class="MsoNoSpacing">
Three</h3>
<br />
<blockquote class="tr_bq">
<div class="MsoNoSpacing">
(20) God is more pleased by one work, however small, done
secretly, without desire that it be known, than a thousand done with the desire
that people know of them.<span style="mso-spacerun: yes;"> </span>Those who work
for God with purest love not only care nothing about whether others see their
works, but do not even seek that God himself know of them.<span style="mso-spacerun: yes;"> </span>Such persons would not cease to render God
the same services, with the same joy and purity of love, even if God were never
to know of these.</div>
</blockquote>
<br />
<div class="MsoNoSpacing">
<br /></div>
<h3 align="center" class="MsoNoSpacing">
Four</h3>
<br />
<blockquote class="tr_bq">
<div class="MsoNoSpacing">
(32) If you lose an opportunity you will be like one who
lets the bird fly away; you will never get it back.</div>
</blockquote>
<br />
<div class="MsoNoSpacing">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
The greatest opportunity we have been given is life
itself. Even though the gift of life is not the greatest thing per say, it is
the platform, the base or original opportunity (to appropriate JP II lingo) by which we are able to attain the beatific
vision of heaven, to savour a relationship with the God of Love. One who lets
life slip out of their hands will not get another opportunity. Time is a precious
gift, each moment an opportunity to love God with the desire of our will—once time
has passed, we cannot get it back.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
One can lament over opportunities wasted or one can
embrace those opportunities that remain. Even the very moment we occupy is an
opportunity to offer a prayer of thanks and love to God. An opportunity to
expand our soul to His grace, to seek the salvation of souls, the relief of the
hurting. An opportunity to store up eternal treasure in heaven (Mt 6:19-20)—for
ourselves? True enough, it will be, but more importantly, and the only reason
that matters: for the glory of God. To honour He who made Us, to bring a smile
to His Face.</div>
<div class="MsoNoSpacing">
<br /></div>
<h3 align="center" class="MsoNoSpacing">
Five</h3>
<br />
<blockquote class="tr_bq">
<div class="MsoNoSpacing">
(27) Mine are the heavens and mine is the earth.<span style="mso-spacerun: yes;"> </span>Mine are the nations, the just are mine, and
mine the sinners.<span style="mso-spacerun: yes;"> </span>The angels are mine,
and the Mother of God, and all things are mine; and God himself is mine and for
me, because Christ is mine and all for me.<span style="mso-spacerun: yes;">
</span>What do you ask, then, and seek, my soul?<span style="mso-spacerun: yes;"> </span>Yours is all of this, and all is for
you.<span style="mso-spacerun: yes;"> </span>Do not engage yourself in something
less or pay heed to the crumbs that fall from your Father’s table.<span style="mso-spacerun: yes;"> </span>Go forth and exult in your Glory!<span style="mso-spacerun: yes;"> </span>Hide yourself in it and rejoice, and you will
obtain the supplications of your heart.</div>
</blockquote>
<br />
<div class="MsoNoSpacing">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
St. John of the Cross is reminding us of our spiritual inheritance
which we possess in Jesus Christ (Eph 1:11-14). This is what matters, this is what our focus
should be on. Sure, we must handle the crumbs that fall from the Father’s
table, the literal and figurative currency of life, handled in the activities
we do. But interiorly our heart must orbit God. </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
We may lack “the crumbs” of personal strength, health,
finances, perfect relationships, a stable job, stable emotions, and so many
other things. But we possess the whole Bread, the Bread of Life: everything we
truly need is in Christ, and through simple repentance and faith, with the aid of the Sacraments, the Communion of Saints, we are enabled to
take possession of our “true selves” in Christ and can begin to grow in this God-given
identity.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
We may be redundant in so many ways, but God is perfect
and complete, and we can share in this perfection and completion through our
prayer. Not through the words we recite, nor the meditations we offer per say, but
through our faith. Faith that we live in Him, and He lives in us. </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
“Hide yourself in it,” in this truth of God’s love for
us, all He has done for us in Christ, “and rejoice”. St. John of the Cross is often painted as a sour-saint, a kill-joy. But "rejoice" he says after the pattern of St. Paul: "Rejoice in the Lord always, again I will say, 'Rejoice!'" (Phil 4:4).<br />
<br />
[Read more on John of the Cross <a href="https://tenstringedlyreofthenewisrael.blogspot.com/2015/12/st-john-of-cross-loving-giver-above.html" target="_blank">here</a>] </div>
Br. John-Josephhttp://www.blogger.com/profile/05262068772046293194noreply@blogger.com0tag:blogger.com,1999:blog-8151849891901686872.post-81470393898789904842019-11-25T16:27:00.000+11:002019-12-01T23:11:51.799+11:00What 'On Earth' is the 'Kingdom of God'?<!--[if gte mso 9]><xml>
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="annotation reference"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="line number"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="page number"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="endnote reference"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="endnote text"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="table of authorities"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="macro"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="toa heading"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Bullet"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Number"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Bullet 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Bullet 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Bullet 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Bullet 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Number 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Number 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Number 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Number 5"/>
<w:LsdException Locked="false" Priority="10" QFormat="true" Name="Title"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Closing"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Signature"/>
<w:LsdException Locked="false" Priority="1" SemiHidden="true"
UnhideWhenUsed="true" Name="Default Paragraph Font"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text Indent"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Continue"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Continue 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Continue 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Continue 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Continue 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Message Header"/>
<w:LsdException Locked="false" Priority="11" QFormat="true" Name="Subtitle"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Salutation"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Date"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text First Indent"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text First Indent 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Note Heading"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text Indent 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text Indent 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Block Text"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Hyperlink"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="FollowedHyperlink"/>
<w:LsdException Locked="false" Priority="22" QFormat="true" Name="Strong"/>
<w:LsdException Locked="false" Priority="20" QFormat="true" Name="Emphasis"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Document Map"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Plain Text"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="E-mail Signature"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Top of Form"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Bottom of Form"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Normal (Web)"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Acronym"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Address"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Cite"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Code"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Definition"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Keyboard"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Preformatted"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Sample"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Typewriter"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Variable"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Normal Table"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="annotation subject"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="No List"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Outline List 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Outline List 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Outline List 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Simple 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Simple 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Simple 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Colorful 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Colorful 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Colorful 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 6"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 7"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 8"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 6"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 7"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 8"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table 3D effects 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table 3D effects 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table 3D effects 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Contemporary"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Elegant"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Professional"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Subtle 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Subtle 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Web 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Web 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Web 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Balloon Text"/>
<w:LsdException Locked="false" Priority="39" Name="Table Grid"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Theme"/>
<w:LsdException Locked="false" SemiHidden="true" Name="Placeholder Text"/>
<w:LsdException Locked="false" Priority="1" QFormat="true" Name="No Spacing"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading"/>
<w:LsdException Locked="false" Priority="61" Name="Light List"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 1"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 1"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 1"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 1"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 1"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 1"/>
<w:LsdException Locked="false" SemiHidden="true" Name="Revision"/>
<w:LsdException Locked="false" Priority="34" QFormat="true"
Name="List Paragraph"/>
<w:LsdException Locked="false" Priority="29" QFormat="true" Name="Quote"/>
<w:LsdException Locked="false" Priority="30" QFormat="true"
Name="Intense Quote"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 1"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 1"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 1"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 1"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 1"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 1"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 1"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 1"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 2"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 2"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 2"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 2"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 2"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 2"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 2"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 2"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 2"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 2"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 2"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 2"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 2"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 2"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 3"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 3"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 3"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 3"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 3"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 3"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 3"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 3"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 3"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 3"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 3"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 3"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 3"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 3"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 4"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 4"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 4"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 4"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 4"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 4"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 4"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 4"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 4"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 4"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 4"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 4"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 4"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 4"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 5"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 5"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 5"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 5"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 5"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 5"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 5"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 5"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 5"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 5"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 5"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 5"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 5"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 5"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 6"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 6"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 6"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 6"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 6"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 6"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 6"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 6"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 6"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 6"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 6"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 6"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 6"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 6"/>
<w:LsdException Locked="false" Priority="19" QFormat="true"
Name="Subtle Emphasis"/>
<w:LsdException Locked="false" Priority="21" QFormat="true"
Name="Intense Emphasis"/>
<w:LsdException Locked="false" Priority="31" QFormat="true"
Name="Subtle Reference"/>
<w:LsdException Locked="false" Priority="32" QFormat="true"
Name="Intense Reference"/>
<w:LsdException Locked="false" Priority="33" QFormat="true" Name="Book Title"/>
<w:LsdException Locked="false" Priority="37" SemiHidden="true"
UnhideWhenUsed="true" Name="Bibliography"/>
<w:LsdException Locked="false" Priority="39" SemiHidden="true"
UnhideWhenUsed="true" QFormat="true" Name="TOC Heading"/>
<w:LsdException Locked="false" Priority="41" Name="Plain Table 1"/>
<w:LsdException Locked="false" Priority="42" Name="Plain Table 2"/>
<w:LsdException Locked="false" Priority="43" Name="Plain Table 3"/>
<w:LsdException Locked="false" Priority="44" Name="Plain Table 4"/>
<w:LsdException Locked="false" Priority="45" Name="Plain Table 5"/>
<w:LsdException Locked="false" Priority="40" Name="Grid Table Light"/>
<w:LsdException Locked="false" Priority="46" Name="Grid Table 1 Light"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark"/>
<w:LsdException Locked="false" Priority="51" Name="Grid Table 6 Colorful"/>
<w:LsdException Locked="false" Priority="52" Name="Grid Table 7 Colorful"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 1"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 1"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 1"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 1"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 1"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 1"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 1"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 2"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 2"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 2"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 2"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 2"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 2"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 2"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 3"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 3"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 3"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 3"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 3"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 3"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 3"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 4"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 4"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 4"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 4"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 4"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 4"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 4"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 5"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 5"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 5"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 5"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 5"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 5"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 5"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 6"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 6"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 6"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 6"/>
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<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjGVsUBdPdzQptABX9FaLGEiQ20FlT6A5NsEVEKjjIAtE_2aPdTQzeBAwl0ETKojc9i74O8hVK5iDgn6C7l1Vt2SJ76nd8K3L_cpGhFj-PIu4qIHVQx1uh_q2q2DldihoNDBTkaQ0MdXDg/s1600/new+jeruslem+kingdom.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" data-original-height="300" data-original-width="400" height="480" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjGVsUBdPdzQptABX9FaLGEiQ20FlT6A5NsEVEKjjIAtE_2aPdTQzeBAwl0ETKojc9i74O8hVK5iDgn6C7l1Vt2SJ76nd8K3L_cpGhFj-PIu4qIHVQx1uh_q2q2DldihoNDBTkaQ0MdXDg/s640/new+jeruslem+kingdom.png" width="640" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Image source: Uncertain. Depiction of the 'New, Heavenly Jerusalem'</td></tr>
</tbody></table>
<br />
<div class="MsoNoSpacing" style="text-align: justify;">
<br />
<i>Applying Scripture and the insights of Ratzinger, Aquinas and John of the Cross, this article aims at painting the Catholic picture of 'the Kingdom,' theologically and in our practical spirituality.</i></div>
<div class="MsoNoSpacing">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span style="font-family: "times" , "times new roman";"><span style="color: #20124d; float: left; font-size: 105px; line-height: 46px; padding-right: 3px; padding-top: 18px;">T</span><span style="font-size: 20px;">he Kingdom of God… What exactly is it? Words
so often jostled about, invoked in our praying of the ‘Lord’s Prayer,’ and mentioned
countless times by Christ in the Gospels. Yet there’s something strangely
enigmatic about this phrase. If we were put on the spot we might struggle to define
and describe what it is.</span></span></div>
<div class="MsoNoSpacing">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
To some Catholics “the Kingdom” is likely viewed as a boring
subject evangelicals harp on about; the utopian goal of liberation theologians,
stripped of the transcendental; or an archaic symbol for ecclesiastic triumphalists.
Putting aside various conceptions about what the Kingdom of God is, Jesus makes
it clear that it is important, vital to everything we are as Christians. As
Catholics, although we can learn much from our Protestant brothers and sisters
who frequently employ ‘Kingdom language,’ we are blessed with access to a
deeper understanding of what the Kingdom is; since we abide in full and visible
communion with the successor of Peter to whom Christ has entrusted “the keys of
the kingdom of heaven” (Mt 16:19).<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 107%;">[1]</span></span></span></span></a> We
are thus privileged with being objectively closer to the source of Revelation, visible
in Christ and entrusted to His Church.</div>
<div class="MsoNoSpacing">
<br /></div>
<h3 align="center" class="MsoNoSpacing">
<b>What is the
Kingdom?</b></h3>
<div class="MsoNoSpacing">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
A general inability to define what the Kingdom of God or
the Kingdom of Heaven is, is partly understandable, because the Kingdom of God
transcends description. This is what makes the Kingdom a mystery in the sacred
sense of the term—capable of being understood, but more than we can ever
understand. It is thus that Jesus, catering to our human intelligence and
experience, employs various allegories and metaphors to explain what the
Kingdom is: like a treasure buried in a field; like a pearl of great price;
like a mustard seed, the smallest of seeds, but which eventually grows into the
largest of shrubs wherein the birds of the air can nest; or like “yeast in three
measures of flour,” causing the dough to rise, or “like a net which was thrown
into the sea and gathered fish of every kind” etc. (Mt 13:44; 45-46; 31; 33; 47).</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Ratzinger, Pope Emeritus Benedict XVI, in <i>Jesus of
Nazareth</i> (2007) devotes a whole chapter to exploring the varying theologies
surrounding the Kingdom of God. He summarises three main approaches: (1) a Christological
view, that sees Jesus as the personification of the Kingdom of God— “it is not
a geographical dominion… It is a person,” Jesus Christ. (2) A mystical or
idealistic view, that sees the Kingdom as the reign of God’s grace within the
interiority of the soul; and (3) an ecclesiastic view, where by the Church is “regarded
as the actual presence of the Kingdom within history.”<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 107%;">[2]</span></span></span></span></a>
The latter view, among others, is espoused in Vatican II’s <i>Lumen Gentium </i>(3):
“The Church, or, in other words, the kingdom of Christ now present in mystery,
grows visibly through the power of God in the world.”<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 107%;">[3]</span></span></span></span></a>
Ratzinger goes on to propose the necessity of all these views: the Kingdom of
God is in Christ, in the Church, and in the soul of believers, but it is only “from
this centre [Jesus Christ] that the different, seemingly contradictory aspects
can be joined together”.<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 107%;">[4]</span></span></span></span></a> </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
This synchronistic or wholistic approach to the Kingdom of God is the genuine Catholic
(etymologically from the Greek: <i>kata</i> "about,"<i> holos</i>,
"whole") approach: deeply Christocentric, ecclesiological, and
spiritual; and we might add, necessarily, deeply Trinitarian and even
Mariological. Still, because there is so much to this “Kingdom” it is worth
starting off with a baseline ‘definition’.</div>
<div class="MsoNoSpacing">
<br /></div>
<h3 align="center" class="MsoNoSpacing">
A Basic
Definition: God’s Active Reign</h3>
<div class="MsoNoSpacing">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
In arriving at a definition of God’s Kingdom it is worth
starting with a definition of kingdom itself: a geographical and political realm
that is ruled by a monarchical ruler—a king or queen. An earthly kingdom is “present”
wherever the king or queen rules. As Ratzinger, quoting Stuhlmacher points out:
The Hebrew word for kingdom, <i>malkut</i>,<i> </i>“is a <i>nomen actionis</i>
[an action word] and means—as does the Greek word <i>basileia </i>[kingdom]—the
regal function, the active lordship of the king”.<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 107%;">[5]</span></span></span></span></a> The
Kingdom of God then is God’s active reign—the eternal and spiritual reality of
God’s Lordship. Wherever God is present, the Kingdom of God is there.<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_ftn6" name="_ftnref6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 107%;">[6]</span></span></span></span></a></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Yet it’s not as simple as this. We know God is
omnipresent, yet the world is hardly a perfect manifestation of God’s Kingdom. How
do we explain this? Then there is the consideration that even without us and
all creation God would still be sovereign, not literally sovereign, for without creation there would be nothing for God to be sovereign over, but eternally sovereign: God and His Power always was, is and will be. Without creation the Lord would still be Lord within
Himself—not as a literal "Lord" who is master over something (since without creation there would be nothing to 'lord over'), but He is Lord analogously as the One who Is, the "I Am," YHWH. Thus the Kingdom of God does not seem wholly contingent on the existence of
creation. There is at least something essential to "the Kingdom" that pertains to
God’s absolute and self-sufficient "reign" outside the economy of salvation. (Keeping in mind that all such language appropriated to the Trinity is analogous). It is useful then to point out a
twofold dimension of God’s Kingdom: <i>ad intra</i>, the co-equal reign of God’s
Triune Self within Himself; and <i>ad extra</i>, the reign of God’s Self ‘outside’
of Himself, in creation—in all that exists.</div>
<div class="MsoNoSpacing">
<br /></div>
<h3 align="center" class="MsoNoSpacing">
<b>The Kingdom <i>Ad
Intra</i></b></h3>
<div class="MsoNoSpacing">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
God eternally reigns within Himself, as a Three-Personed
God—the Father reigning in the Son as Father, as supreme and only Father; the Son reigning in the Father as
Son, as supreme and only Son; and Both by the mutuality of the Holy Spirit, who constitutes and is, as
Divine Person, Their very Reign—a Reign of Love. It is not a Reign of superiors
and inferiors, for each Divine Person is God, their Reign of Love is Co-Equal.<br />
<br />
The
Kingdom in this Trinitarian sense, <i>ad intra</i> (within themselves), is analogously a kingdom, it is not a kingdom how we know it: where one party rules another party. This Kingdom, this 'Beyond Kingdom,' if you will, precedes
creation and transcends the Church. “Before Abraham was,” the Kingdom was, before
“the beginning” there was the Kingdom and it was Goodness Itself. The Kingdom simply
“is”.<br />
<br />
In the highest and deepest sense the Kingdom is God Himself, Pure Act
Itself, the ‘abode’ or ‘locus’ of “pure act, without the admixture of any
potentiality” (Aquinas, Summa I Q.9.i.co.). Nothing is in need of doing ‘here,’
nothing awaits fulfillment, nothing wants, or lacks, nothing can be better or
improved in this Kingdom, all is complete, perfect, unchangeable but not stagnate,
superabundantly alive, beyond anything conceivable—such is the Kingdom of God <i>ad
intra</i>, within Himself. A Kingdom enjoyed and ‘populated,’ to use terribly inadequate
human terms, by population one-in-three: the Father, Son and Holy Spirit.</div>
<div class="MsoNoSpacing">
<br /></div>
<h3 align="center" class="MsoNoSpacing">
<b>The Kingdom <i>Ad
Extra</i></b></h3>
<div class="MsoNoSpacing">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Yet we know God has become a Creator—He created the heaven and
the earth. More than this, God has entered into covenant with humanity, above all, in Jesus Christ. Thus secondly, the Kingdom of God pertains not only to God's Self in His Self-Sufficiency, but to the divine economy: to the dynamic of God with us, and us with Him (CCC 258-259). Hence inseparable but distinct from the Kingdom <i>ad intra</i> is the Kingdom of God <i>ad extra</i>. Quite simply, it is the Kingdom<i> </i>in its usual signification in respect to the living fact
and mystery of God’s indwelling-<i>in</i> His creation that He has made and
continually sustains.<br />
<br />
This is a concept of "kingdom" we can more easily understand since it is the Kingdom of God which has come among us (Lk 17:21). Everything about the Kingdom of God’s Self within Himself,
the Reign of Trinitarian Love, breaks through into time in the Person of
Christ. The Trinity wanted to share Itself, Its Triune Nature—the Kingdom of
Its Love with all humanity, so that we might “become partakers of the divine
nature” (2 Pet 1:4). The Kingdom of God, eternally present within Himself, was
thus made present in time and place at the moment of the Incarnation in Mary’s
womb. Here in this womb the Kingdom of God, as a tiny zygote, was planted like a
mustard seed, that over the course of thirty-three years grew into a man whose
death on a tree has become the source of life for those who believe in Him.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
This is why we hail Christ as King—He brings the reign of
God into our midst, in Him we find our humanity united to our God. He is our
gate to the Kingdom, and the One who establishes its reign in the world and within
our souls. So what about the fallen world outside us, the imperfections visible
in the Church, and the sin we see in ourselves and others—all seem to indicate
the Kingdom of God is hardly among us.</div>
<div class="MsoNoSpacing">
<br /></div>
<h3 align="center" class="MsoNoSpacing">
<b>A Kingdom Yet
to Come</b></h3>
<div class="MsoNoSpacing">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Wherever God reigns, there is the Kingdom of God. If God
is Love, Truth, All-Merciful, All-Just, All-Good, then the Kingdom is where Love
reigns without selfishness, where “mercy and truth have embraced, [where] righteousness
and peace have kissed” (Ps 85:10), where Goodness has made its home. To the
extent that these attributes of the Kingdom of God are absent in the world and
in our life, to that extent the Kingdom of God remains to be fulfilled and actualised
therein. To bring about this reign of God requires human cooperation with
grace, but ultimately it is <i>a work of grace</i>, a work of the Holy Spirit who
uses our hands to serve, our hearts to love, our lips to praise.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Every day we pray in the ‘Our Father,’ “Thy kingdom come,
Thy will be done.” In God the Kingdom already, and forever “is”, it does not
need to come, for His Will within Himself is “pure act,” eternally actualised
and actualising without impediment. Those who abide in heaven taste and breathe
this reality: the Kingdom for them has come, the Will of God in them has been
done, and its completion is eternally unfolding in their beatitude. </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
It is in the created order that the Kingdom awaits
fulfillment, and although this includes the blessed in general as a whole, almost
all of whom await the reception of their resurrected bodies, it namely applies
to the order of creation ‘below,’ the fallen universe, the fallen human race and
pilgrim Church on earth. The Will of God, which “desires all men to be saved
and to come to the knowledge of the truth” (1 Tim 2:4) and to “become partakers
of the divine nature,” is yet to be actualised completely and totally “on earth
as it is in heaven,” and thus we have been commanded by our Lord to pray for
its “coming,” just as we pray and wait for the final coming of the Lord.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
The human soul is of course the focal point of the Coming-Kingdom
for which we pray. It is the battle-ground between Divine and satanic claims to
reign therein, the former alluring, the latter tempting, the human will to ‘let
it in’.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Essentially the Kingdom of God comes about “on earth” not
in rocks nor trees, nor in koalas, however cute they be, nor in human societies
as a whole, but in a communion of individual human souls who together make-up
the Body of the Church, whether they know it or not. It is via the soul that
the Kingdom expands its presence “on earth,” and this brings about a
transformed society and a natural creation, including the trees, rocks and koalas, brought nearer to its Creator
by means of the mediation of its divinised stewards: pilgrim saints, who speak
the praises to God that mute creation is unable to. Although it is sound to believe
there will be a time of universal peace, when the Church will flourish and God’s
Will shall be largely done “on earth as it is in heaven,” as taught by many fathers,
doctors and saints, it is only with the Second Coming of Christ, at the very
end, when God’s Kingdom shall be perfectly established on earth. The Catechism
summarises as follows:<br />
<br />
<blockquote class="tr_bq">
Though already present in his Church,
Christ's reign is nevertheless yet to be fulfilled "with power and great
glory" by the King's return to earth. This reign is still under attack by
the evil powers, even though they have been defeated definitively by Christ's
Passover. Until everything is subject to him, "until there be realized new
heavens and a new earth in which justice dwells, the pilgrim Church, in her
sacraments and institutions, which belong to this present age, carries the mark
of this world which will pass, and she herself takes her place among the
creatures which groan and travail yet and await the revelation of the sons of
God." That is why Christians pray, above all in the Eucharist, to hasten
Christ's return by saying to him: Marana tha! "Our Lord, come!" (CCC
671).</blockquote>
</div>
<div class="MsoNoSpacing">
<br /></div>
<h3 align="center" class="MsoNoSpacing">
<b>A Kingdom Already
Come</b></h3>
<div class="MsoNoSpacing">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Yet although we have been commanded to pray for the ‘coming
of the Kingdom,’ there is a paradoxical truth to be kept in mind—what awaits
fulfillment in the created order, and is yet to come about in the pilgrim
Church, is already complete in Christ who is the Head of the Church and “firstborn
of creation” (Col 1:18, 24, 15 resp.). “<span class="verse-14">For by a single
offering he has perfected for all time those who are sanctified,” (Heb 10:14), “and
through Him reconciled all things to Himself, having made peace [<i>shlama</i>
in Aramaic, <i>shalom</i> in Hebrew—"making complete”] by the blood of His
cross, through Him, whether things on earth, or things in heaven.” (Col 1:20).</span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span class="verse-14">In short, the Kingdom for which we
pray to come, simply “is” in Christ, in Him it has already come and its
dominion is eternal, without border or scope, its full power made manifest in
His Person.</span><br />
<br />
<span class="verse-14">The Kingdom "has come" in Christ in two distinct yet interconnected ways: in Himself as Person, and in Himself as Head of the Church. Firstly, by the very fact of His divine nature, as a Divine Person, He belongs to the Trinitarian Communion, the Trinitarian Kingdom. </span><span class="verse-14"><span class="verse-14">So
that from the moment of the Word's Incarnation the Kingdom had come. It was wholly in Him. </span></span><br />
<br />
<span class="verse-14"><span class="verse-14">S</span>econdly, the Kingdom "has come" in Christ via His Paschal Mystery. That is, by the redeeming and sanctifying works He carried out as God-Man, substituting His humanity for our own, so that the Kingdom already wholly in Him, might be wholly in us, the rest of humanity. This is the Kingdom in the aspect of gift. Hence the Kingdom was not only established in Christ's own individual humanity, but the entire phenomenon of the restoration of humanity to God's Kingdom abides in Him. Paul speaks of this: "Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places" (Eph 1:3).</span><br />
<br />
<span class="verse-14">Hence, first the Kingdom of the Trinity took abode in the perfect humanity of Christ, It then conquered human nature itself <i>in Christ</i>, through the Paschal Mystery. </span><span class="verse-14">Christ's glorified humanity is proof of God's loving reign established not just in Christ as Person, but in Christ's Body the Church. What remains to be done is
the ‘transferal’ or ‘transmission’ of the Kingdom in Christ to His members. The
Reign and Headship of Christ must pour down from He the Head of the Church to us
its pilgrim members. </span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span class="verse-14">This requires our submission to the
reign of Christ—an offense to the modern ear. But there is no other way around
it, we must submit ourselves to the lordship and dominion of God in Christ, not
as slaves, but as children who acknowledge the greatness and might of our
source. We come as creatures to our Creator, as children to our Father, as
disciples to our Master, as members of Christ’s Body, clothed in the royal
dignity of His Blood. Such is the power of the Eucharist we receive. Christ is
our King and we belong to Him not as something apart from Himself, but as flesh
of His flesh, blood of His blood. Words similar to what Adam used when he first
saw Eve—this is the kind of love God has for us. He does not want slaves nor
servants. He wants to reign in us so that we might reign in Him “forever and
ever” (Rev 22:5).</span> <span class="verse-14"></span></div>
<div class="MsoNoSpacing">
<br /></div>
<h3 align="center" class="MsoNoSpacing">
<b>Allowing God to
Reign in Us</b></h3>
<div class="MsoNoSpacing">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
The motif of allowing God to reign in our life has almost
become a cliché in many Christian circles. This should not lead us to
undermine its importance, but it should also lead us to caution, since what we
often hear in this regard is a good message, but half the message. The extent
to which God must reign in our life and what this means can only be fully realised
and appreciated in the light of explicit Catholic faith and teaching, which benefits
from “the fullness of the means of salvation”—“of grace and truth entrusted to
the Church” by Christ who said: “you are Peter, and on this rock [and not
another] I will build My church” (Mt 16:18).<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_ftn7" name="_ftnref7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 107%;">[7]</span></span></span></span></a> </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Every person is called to submit themselves to God’s
reign, doing so by surrendering to God, acknowledging Him as one’s Father and
Lord, believing Him and in the one whom He has sent for the remission of our
sins (Jn 6:29). Most Protestants, especially evangelicals, are adept at making
personal declarations of faith and surrender to God in Christ. </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br />
<blockquote class="tr_bq">
Jesus, I accept you as my Lord
and Saviour, come into my life, reign in it. I believe in your unconditional love
for me. Fill me with your love. </blockquote>
</div>
<div class="MsoNoSpacing" style="margin: 0cm 1cm 0.0001pt; text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
It’s a shame Catholics do not do this more often. It’s
basic to Christianity itself and must complement our sacramental life. Making
repeated acts of faith in Jesus and God’s love for us should colour our private
prayer. </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
But there is more to merely <i>being in</i> the state of
grace, possessing as it were the gift of salvation in Christ (Eph 2:8) which
can indeed be lost through sin, although retainable through repentance.<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_ftn8" name="_ftnref8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 107%;">[8]</span></span></span></span></a> For
any Christian soul who is not in the state of mortal sin, possesses sanctifying
grace. And as we know, there is a big difference between simply ‘not being in
mortal sin’ and ‘being a saint’. To merely possess sanctifying grace is only the
beginning of allowing Christ to reign in us: it’s to possess the mustard seed.
The mustard seed still needs to grow. In the words of Peter: “you must grow in
respect to salvation” (lit. in the Greek, “you must grow in/into salvation”).<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_ftn9" name="_ftnref9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 107%;">[9]</span></span></span></span></a></div>
<div class="MsoNoSpacing">
<br /></div>
<h3 align="center" class="MsoNoSpacing">
How God Reigned in
the Humanity of Christ</h3>
<div class="MsoNoSpacing">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
God wants to reign in us totally and completely, just as
He did in Christ’s humanity. To appreciate what this means let us envisage Christ’s
humanity: He had a soul, with the faculties of an intellect that had human thoughts,
a memory that had human memories, and a human will that made free acts. Christ in
His humanity had an imagination too, a body, and did every manner of chaste and
ordinary act common to human life—eating, drinking, sleeping, working, walking,
praying, talking, and so on. Then we consider all the breaths He made,
heartbeats, and all the tiny cellular movements that took place in His flesh. In
all these countless actions, volitional and autonomous, there was not only a
human nature at work, but a divine nature. All that Christ did in His humanity,
His Divinity did too, through His humanity. Thus, every action of Christ’s humanity
was a perfect act of praise, glory and love offered to the Father, on behalf of
every human being and all creation, in reparation for the absence of such praise,
glory and love in our actions.</div>
<div class="MsoNoSpacing">
<br /></div>
<h3 align="center" class="MsoNoSpacing">
‘Do Everything in
the Name of the Lord’</h3>
<div class="MsoNoSpacing">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
If this is what God’s reign looked like in Christ our
Head, then what does God’s reign look like in us who are the members of His
Body? It will involve the fulfilment of Paul’s decree: “And whatever you do, in
word or deed, do everything in the name of the Lord Jesus, giving thanks to God
the Father through him” (Col 3:17). We know that when we die and approach the
judgement seat of God, every action of our lives will appear in a mighty line,
either shining with glory for the Lord, tepidly dim, or dark in sin. “For God
will being every act into judgement, including every secret thing, whether good
or evil” (Eccles 12:14). </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
For the most part one can imagine that most people’s
actions in life are perhaps neither light nor dark, simply carried out as a
matter of course, with neither bad intent, nor a divine motivation. Such acts are
‘grey,’ ‘nothing acts’. As Catholics we are very familiar with the concept of
“offering it up,” but we often limit this understanding to pains suffered, as
though that alone can be offered up to God. But, short of sin, and granted that
crosses are objectively greater offerings, nevertheless, everything in our
lives, even the supposed ‘bland acts,’ are worthy of being offered to God, because
Christ who became one of us, sanctified human existence. Even sin can be
offered to God, not as a positive offering of love, for sure, but as an
offering surrendered in loving repentance which God can transform, covering
over its ugliness with the beauty of what should have been done instead. </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
We really should be madly obsessed with surrendering
everything to God, impregnating as it were, all ours actions with love and
praise, asking Jesus to take our acts and make them His, to supply for their
lack, and that nothing we do would fail to give anything but perfect glory to
God. Our first prayer when waking should offer up the day that will be, and our
final prayer upon sleeping should offer up the day that has been. Even past
years, decades, can be offered up, it’s never too late, “today is the day of
salvation” (2 Cor 6:2).</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Every act we do united with Jesus and His acts, become
powerful, animated by the Holy Spirit, and are capable of mediating Christ’s
saving and sanctifying power into the world of men, ministering to needs beyond
our knowing, even for the benefit of the holy souls in purgatory. The glorified
humanity of Christ has done its work, now it’s our turn, and He wants our
humanity to repeat the reign He established within Himself. Our humanity
becomes a substrate for God to work anew, through Christ, in this world—the
mystery of the Incarnation, with all its redeeming and sanctifying power, expanding
in us. </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Our thoughts, are so precious, that St. John of the Cross
wrote: “One human thought alone is worth more than the entire world, hence God
alone is worthy of it.”<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_ftn10" name="_ftnref10" style="mso-footnote-id: ftn10;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 107%;">[10]</span></span></span></span></a> The
same can be said about all our acts: they are precious in the sight of God. He
wants everything. “He’s a jealous God” (Ex 34:14). Our memories, even the bad
ones, can be offered to God sealed with the loving intention that it make reparation
for those who use their memories to relive past sins, or to stir up grudges. Our
heartbeat, breaths, steps, can be offered up as little acts of love. The
possibilities are innumerable.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Just imagine arriving at the judgement seat of God, and
thanks be to His teaching and grace, that we had continually practiced surrendering
our acts to Him as an offering of praise, love and thanksgiving etc., so that He
could reign therein. That no sin of ours had been left unrepented, unconfessed,
and that God’s love had so dominated our lives, and charged our actions, even
the smallest, that there was nothing left for God to purify in our souls. “Whatever
you ask in My name, this I will do, so that the Father may be glorified in the
Son.” (Jn 14:13). </div>
<div class="MsoNoSpacing">
<br /></div>
<h3 align="center" class="MsoNoSpacing">
God’s Reign in
Mary</h3>
<div class="MsoNoSpacing">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
In turning to Mary, we see exactly what the fulfillment
of our ideal looks like. Here is a soul, a creature—unlike Christ, who even though
possessing a human nature remained God—in whom God’s reign was made fully
manifest. Hence the appellation by the angel: “Hail, full of grace,” and by
Elizabeth, “blessed are you among women”. We know Christ the King already established
the Kingdom perfectly in His own humanity, but in Mary we see the perfect and
successful transmission of that very Kingdom into a creature. She is the
culmination of God’s reign in the created order, the crowning jewel of Christ’s
Church, and no other creature will surpass what God has done in Her. The words
spoken to Judith in the Old Testament apply to Mary: “You are the exaltation of
Jerusalem, you are the great glory of Israel, you are the splendid boast of our
people!” (Judith 15:9). </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
We have then our King who is Christ and our Queen who is
Mary, the former, God Himself, the latter, the Mother of God, a human creature chosen
and elected by God. Mary dared to ask that God would reign in Her and this He
did in the Person of Christ Her King. We see a foreshadowing of this mystery in
the Old Testament: “And King Solomon gave to the queen of Sheba all that she
desired, whatever she asked.” (2 Chron 9:12). </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
It is now our turn to ask the King that He would reign in
us and in all our acts, and what better way than honouring the Queen in our
prayer and homes, asking Her for this favour also. He who changed the water
into wine at Her bequest will surely not fail to divinise our acts if She so asks.
Consider how the Persian King Ahasuerus, a temperamental human being, treated
his queen: “And the king said to her, ‘What is it, Queen Esther? What is your
request? It shall be given you, even to the half of my kingdom.’” (Est 5:3).
Christ would offer far more to His Queen Mother, and in fact He did, even to
the fullness of His Kingdom, and hence the Church meditates and celebrates the
coronation of Mary as Queen, just as Jesus is honoured as King, especially on
the feast of <i>Christus Rex</i>.</div>
<div class="MsoNoSpacing">
<br /></div>
<h3 align="center" class="MsoNoSpacing">
Our Personal Coronation
of the King and Queen</h3>
<div class="MsoNoSpacing">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
“The Kingdom of God” as a concept is something which can
go over our heads. It’s so easy to wind our way down theological paths that go
this way and that, lost in the realm of abstraction. But when we put faces to this
Kingdom, when we have a King and Queen, and names to give them, Jesus and Mary,
we find ourselves planted on the ground, securely in the mystery of the
Incarnation. This after all, is what God wants for us—the Kingdom came to us in
human flesh, “born of a woman” (Gal 4:4), and He does not want us to invent
elaborate paths that negate the King and Queen He has given us. </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
God Himself has anointed and crowned Jesus as King, and
Mary as Queen, and both reign now in heaven. We ourselves, whether Christian, atheist,
neo-pagan or Satanist, have already crowned Jesus and Mary as King and Queen, involuntarily
by default, simply by the fact of our sins which God’s providence used in their
coronation. Our sins fashioned the crown of thorns for Jesus’ coronation on the
cross. Our sins caused Jesus to bleed, by which He anointed His Mother as Queen
as She stood at the cross. This sorrowful coronation we mystically repeat every
time we sin. </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
But what remains for us to do is to carry out our own
personal coronation of Jesus and Mary, not the sorrowful one which our sins carry
out, but a glorious one. God has crowned Jesus and Mary as King and Queen in
glory, and He did so through the ministration of the angels. The blessed in
heaven have already done the same, and the purging souls are in the process of
completing their personal coronation of Jesus and Mary. We, the Church on
earth, must do the same. If the reign of God wants to establish itself in our
soul, in our lives, and in our every act, then to bring this reign to
perfection we must coronate, as it were, Jesus and Mary in our souls, in our
lives and in our every act; doing so also as a Body, in the liturgy, in
fellowship and in our homes. Everything we do must worship Jesus as King, and
hail Mary as Queen. God Himself has done it, now it’s our turn. This will
enable the reign of God to actualise itself in us and “on the earth”—giving permission
to God, in His King and Queen, to reign.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Much could be said on this, but it’s time for this
article to end. If one piece of advice was given to aid in going about this, we
would have to simply point to St. Joseph who did exactly all this perfectly. In
the words of the Egyptian King, “Go to Joseph; what he says to you, do” (Gen
41:55), because he who was made Father to Jesus, has been “made a father to the
inhabitants of Jerusalem and to the house of Judah” (Is 22:21), he will
instruct by the Holy Spirit, the children of the Kingdom—how to live in it, how
to honour its King and Queen, and those who listen to and heed the silent
witness of his life “shall enter the kingdom of heaven.” For it is not those
who say “Lord, Lord. King, King. Queen, Queen,” that “shall enter the kingdom
of heaven,” but he who does on earth the will of the Father in heaven (Mt 7:21).</div>
<div style="mso-element: footnote-list;">
<br clear="all" />
<hr align="left" size="1" width="33%" />
<div id="ftn1" style="mso-element: footnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[1]</span></span></span></span></a>
“The Kingdom of heaven,” literally, “heavens” in Greek, is a synonym for the
Kingdom of God whose principal abode and dominion is “in the heavens”.</div>
<div class="Reference">
<br /></div>
</div>
<div id="ftn2" style="mso-element: footnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[2]</span></span></span></span></a>
Joseph Ratzinger (Benedict XVI), <i>Jesus of Nazareth: From the Baptism in the
Jordan to the Transfiguration</i>, vol 1., (New York: Doubleday, 2007), 49-50.</div>
<div class="Reference">
<br /></div>
</div>
<div id="ftn3" style="mso-element: footnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[3]</span></span></span></span></a>
This, among other direct statements, is in direct contradiction of those who
claim such a stance was pre-conciliar, and that the council itself ‘did away’
with it. For example, Richard McBrien in <i>The Church: The Evolution of
Catholicism</i> (New York: HarperOne, 2009) wrongly asserts: “This teaching is
in contrast to the common preconcillar assumption that the Church is the
Kingdom of God on earth. Thus, parables of the Kingdom were regularly
interpreted by preaches, catechists, and theologians alike as parables of the
Church. The tendency to equate the Church with the Kingdom of God was denounced
as a form of “triumphalism” in a famous intervention at Vatican II by Bishop
Emile Jozef De Smedt (d. 1995) of Bruges, Belgium.”(180). However, all documentative
evidence to the contrary. True, the Kingdom of God cannot solely be understood
in narrow ecclesiological terms, but genuine ecclesiology is necessarily Christocentric
and pertains to the mystery of God.</div>
<div class="Reference">
<br /></div>
</div>
<div id="ftn4" style="mso-element: footnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[4]</span></span></span></span></a>
Op.cit., Ratzinger, 61.</div>
<div class="Reference">
<br /></div>
</div>
<div id="ftn5" style="mso-element: footnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[5]</span></span></span></span></a>
Stuhlmacher, <i>Biblische Theologie</i>, I, p.67, in op.cit., Ratzinger, 55.</div>
<div class="Reference">
<br /></div>
</div>
<div id="ftn6" style="mso-element: footnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_ftnref6" name="_ftn6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[6]</span></span></span></span></a>
This basic principle is integral to the Jewish thought that is at the root of
this Christian understanding. The Shekinah, God’s Presence, is associated with
Malkut—the kingship, reign or kingdom of God.</div>
<div class="Reference">
<br /></div>
</div>
<div id="ftn7" style="mso-element: footnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_ftnref7" name="_ftn7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[7]</span></span></span></span></a>
Vatican II, Unitatis Redintegratio, http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_decree_19641121_unitatis-redintegratio_en.html,<span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: small;">
3 § 4-5. See also CCC
816.</span></span></div>
<div class="Reference">
<br /></div>
</div>
<div id="ftn8" style="mso-element: footnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_ftnref8" name="_ftn8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[8]</span></span></span></span></a>
For Catholics, possessing the knowledge of the sacrament of Confession as
something ordained by Christ (Jn 20:23), the desire to confess to a priest, and
the ratification of this as soon as possible (if concretely possible), is required for the forgiveness
of mortal sin. A forgiveness technically already granted in Christ, and
bestowed through perfect contrition even before confession—but the desire to, and
act of confessing, is integral to the genuineness of a Catholic’s perfect contrition.
Protestants who are ignorant of the sacrament, are objectively speaking, not
under this law set by Christ and clarified by His Church, and thus even
forgiveness of mortal sin via perfect contrition does not require the desire to
confess, or action of confessing to a Catholic priest. Still, the latter is in
an impoverished position, lacking the unique and efficacious gift of the
sacrament Christ Himself instituted.</div>
<div class="Reference">
<br /></div>
</div>
<div id="ftn9" style="mso-element: footnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_ftnref9" name="_ftn9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[9]</span></span></span></span></a>
<span style="background: white;">αὐξηθῆτε εἰς σωτηρίαν</span></div>
<div class="Reference">
<br /></div>
</div>
<div id="ftn10" style="mso-element: footnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_ftnref10" name="_ftn10" style="mso-footnote-id: ftn10;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[10]</span></span></span></span></a>
<i>The Sayings of Light and Love</i>, trans. Kieran Kavanaugh and Otilio
Rodriguez (1991).</div>
</div>
</div>
Br. John-Josephhttp://www.blogger.com/profile/05262068772046293194noreply@blogger.com1tag:blogger.com,1999:blog-8151849891901686872.post-22276995543496876292019-09-02T02:22:00.000+10:002019-11-30T00:32:13.474+11:00Just Think, What Love the Father Has for Us<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiC1xQlw8PTOTuk1A7jn7eC1qFDlIbJKFEEYzX9HuU9XfJu8RSAzxvKBxe70tu6XYM-X6NAlD3zg0tgNRHjzRU9G72j1Dux6SUWUGnThdREcbsWf9A1Zy9SInL4Q6sdbs8DM6osl7VMjkA/s1600/father+and+son.png" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="257" data-original-width="257" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiC1xQlw8PTOTuk1A7jn7eC1qFDlIbJKFEEYzX9HuU9XfJu8RSAzxvKBxe70tu6XYM-X6NAlD3zg0tgNRHjzRU9G72j1Dux6SUWUGnThdREcbsWf9A1Zy9SInL4Q6sdbs8DM6osl7VMjkA/s320/father+and+son.png" width="320" /></a></div>
<div class="MsoNoSpacing">
</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span style="font-family: "times" , "times new roman";"><span style="color: #20124d; float: left; font-size: 105px; line-height: 46px; padding-right: 3px; padding-top: 18px;">W</span><span style="font-size: 20px;">hen we survey the Gospels, we find that the earliest
recorded words of Christ are about His Father. </span></span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
The Passover feast has ended, and Mary and Joseph are on
their way back from Jerusalem when they realise they have lost the twelve-year
old child Jesus. Tradition (apart from logic) informs us of the great sorrow
that befell Mary and Joseph. They search for him and on the third day they
finally find him in the Temple. “Son, why have you treated us so?” Mary asks,
concerned and confused as to why their perfect God-Son has put them through the
grinder. “Behold your father and I have been looking for you anxiously.” </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Jesus’ words are brief. A mere “statement” or “saying” (Lk
2:50) spoken from the lips of a child, almost with a teenager-like smack if the
words weren’t also laden with the mystery, weight and authority of a God: “Why
is it that you were looking for me? Did you not know that it is fitting for me to
be in my Father’s house?” (Lk 2:49).</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
The last words of Jesus recorded in the Gospels before
His death are likewise directed to the Father. “Father, into thy hands I
commend my spirit” (Lk 23:46).</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
As we know, the Holy Spirit is the ultimate author of the
Gospels. Out of all the words spoken by Jesus that could have been recorded as
His ‘first words’ in the Gospels, the account at the Temple was chosen according
to divine decree, by means of the Evangelist Luke. Here the subject is the
Father as is the final words of Jesus before His death.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
The Father was constantly on the human mind of Jesus—Jesus
who was one in substance with the Father according to His divinity. His
humanity made manifest this profound oneness with the Father, His marvellous unity
and relationship with the Father. </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Jesus tells us plainly, especially through the Evangelist
John. He was sent by the Father, sent on mission into the world to turn the
hearts of straggling humanity back to their Father (Jn 7; Mal 4:6).</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
“No one has ever seen God,” writes St. John, but “the
only begotten God, the one being in the bosom of the Father, He has made Him
known” (1 Jn 1:18). </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Thus Jesus can boldly and beautifully say, “Whoever has
seen me has seen the Father” (Jn 14:9). We don’t know what the Father looks
like, He is pure spirit, non-material, beyond all sight. Yet in Jesus we can “see”
the Father. The Greek root word used as a participle here (<span lang="EL" style="mso-ansi-language: EL;">ὁ</span><span lang="EL"> </span>ἑωρακὼς) is richer
than mere physical seeing, it’s a seeing with the mind, and an experiential
knowing. “Whoever has known, whoever has experienced me has known and experienced
the Father”. </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Thus Paul can say “He is the image of the unseen God”
(Col 1:15), and John can write, that concerning “the Word of life,” Jesus “the
only begotten [Son] of God” who has made the Father ‘seeable’ and known: Him “we
have seen with our eyes… and our hands have touched”.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
“Behold what love the Father has given us, that we should
be called children of God, and we are!” (1 Jn 3:1). Here we are entering some
of the most beautiful passages in the Scripture. Yet the passage can also be
translated as follows: “Behold what love the Father <i>has placed in us</i>,
that we should be called children of God”.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
St. John then directs himself to us: “Beloved,” or more properly,
“Beloved ones, now children of God we are, and it has not yet been revealed
what we shall be. But we know that when He appears, we will be like Him, for we
will see Him as He is” (3:2).</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Recall the Creed, “I believe in one Lord Jesus Christ, the
Only Begotten Son of God… consubstantial with the Father”. “Consubstantial,”
meaning “with same substance” or “of one substance” translating the Latin consubstantiálem,
which translates the Greek term: <i>homoousios</i>. When John writes, “We know
that when he appears we will be like Him” the word for “like” is <i>homoioi </i>(ὅμοιοι)
the same root used in the Greek word for consubstantial: <i>homoousios</i>.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
However, we know that we cannot be one in substance with
the Father. Our likeness will not be a likeness by virtue of substance but by
virtue of grace—a likeness to God accomplished by grace.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
This is precisely what Jesus came into the world to do.
He came on a mission from the Father to make us into children, into sons and
daughters of God. To make us one with the Father just as He is one with the
Father. </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
We tend to complicate things—this is what our faith is
about. It’s the purpose of the sacraments, the reason for the Church, the ultimate
plan God has for us, and the purpose of our vocations and lives: to come to
Jesus, to believe in Him, to enter Him and there be one with the Father—to love
the Father in Jesus Christ, as another Christ, as son, as child, with the Holy
Spirit who is the Love of the Father for the Son, and who is the Love of the
Son for the Father, given to us as gift, so that we might love with this Love
who is the Holy Spirit. The Spirit who pounds in our hearts, hovers over our lives,
whirls throughout creation as its sustaining power, and which above all causes
us to cry “Abba! Father!” (Rom 8:15).</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
After all, “this is how you should pray,” said Jesus, “Our
Father…”</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
“All who have this confident hope” to call on the Father
as child, “purifies himself, just as He [the Father] is pure” (1 Jn 3:3) and
will be fashioned more and more into the likeness of the only Son. </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Earthly fathers, fatherly figures and parental roles are
all meant to serve as little signs of the Father and His love for us. Not all
are privileged with loving fathers, some of us are, we should be thankful for
that and we can use our love for our own fathers as spring boards to love the
Father in heaven. Yet whatever the case, the Father through Jesus His Son has
sent His Love into our hearts as Holy Spirit: placed in us at baptism,
fortified by confirmation, enkindled by prayer and acts of love. Nothing can thwart
this Love.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Just think, “what love the Father has placed in us, that
we should be called children of God… and that when He appears,” and when we
appear before Him, “we will be like Him, for we will see Him as He really is”.</div>
Br. John-Josephhttp://www.blogger.com/profile/05262068772046293194noreply@blogger.com0tag:blogger.com,1999:blog-8151849891901686872.post-34930085259661901312019-06-24T02:19:00.000+10:002019-11-30T06:16:21.715+11:00Corpus Christi: The New Showbread<div style="text-align: justify;">
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<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://upload.wikimedia.org/wikipedia/commons/0/0b/Temple_showbread.JPG" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="428" data-original-width="500" height="546" src="https://upload.wikimedia.org/wikipedia/commons/0/0b/Temple_showbread.JPG" width="640" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Temple priests replacing the showbread each week, Henry Bill (1871).</td></tr>
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<span style="font-family: "times" , "times new roman";"><span style="color: #20124d; float: left; font-size: 105px; line-height: 46px; padding-right: 5px; padding-top: 18px;">I</span><span style="font-size: 20px;">n the Jewish Temple, in front of the Holy of Holies,
there stood a gold-gilded table upon which unleavened bread was placed. The
bread was called lechem hapanim – ‘bread of the presence’ or ‘bread of
the face,’ often translated in English as ‘showbread’. </span></span></div>
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<br /></div>
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“Showbread” does not reflect the Hebrew well but
it does capture the fact that the bread was ‘on display’—visible at least to
the Levitical priests who had access to the interior of the Temple, and shown to the people three times a year. In Exodus the
Lord commands that the bread should be set “on the table before me always”
(25:30). In Leviticus we read that a total of twelve loaves were stacked on the
table, six in each stack. Every Sabbath the bread was to be eaten by the
priests “in a holy place” and then replaced with twelve fresh loaves (Lev
24:5-9).</div>
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<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Three times a year, when the people of Israel made the
pilgrimage to the Temple—on Passover, Shavuot and Sukkot—the
priests would present the table and the showbread exclaiming: “Look at how
beloved you are by God!”<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_edn1" name="_ednref1" style="mso-endnote-id: edn1;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 107%;">[1]</span></span></span></span></a></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
The Medieval Jewish commentator Maimonides was perplexed
by the <i>lechem hapanim</i>. He confessed that he could not find in the
Rabbinical Tradition any explanations for the commandment.<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_edn2" name="_ednref2" style="mso-endnote-id: edn2;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 107%;">[2]</span></span></span></span></a> </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
For a Catholic however, the meaning is clear: we have
here in the Old Testament a foreshadowing of the sacrament of the Eucharist—
the New Covenant’s <i>Lechem Hapanim</i>, the true, real and ultimate ‘Bread of
the Presence’. The Eucharist is nothing less than the fulfillment of this
ancient temple ritual. On this feast of <i>Corpus Christi i</i>t will be worth exploring
how the Eucharist is its fulfillment.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<h3 class="MsoNoSpacing" style="text-align: center;">
How the “Showbread’s” Made</h3>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
The Talmud states that the ‘bread of the presence’ was
made by the Garmus family, who kept the recipe a secret. One time they were
asked to share the secret by the Sages but they refused. Dismissed from their
duty, others attempted to make it, but without the recipe the bread would go
mouldy and stale before the week’s end. The Garmus family were reappointed but
the Sages wanted to know why they kept the recipe a secret. The family explained:
“We know that the Temple will be destroyed, and we are concerned that an
unworthy man will learn how to bake the showbread and use it to serve an idol.”<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_edn3" name="_ednref3" style="mso-endnote-id: edn3;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 107%;">[3]</span></span></span></span></a></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
The Garmus family were thus seemingly appointed by God to
make the showbread, and without them, the bread was unable to be made. We see a
parallel in the ministerial priesthood of the Catholic Church: the spiritual
Garmus family as it were, entrusted with being the instruments through whom
Christ makes the Showbread of the New Covenant—and without this precious gift
of the ordained priesthood, there would be no <i>transubstantiation</i>:<span style="mso-spacerun: yes;"> </span>(<i>trans</i> – across; ‘moving across
substance’) from simple bread to bread that veils the Divine Presence.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
What is called “the secret” (<i>secreta</i>) in the
Tridentine Mass<span style="mso-bidi-font-style: italic;">, and contained in the
prayer over the offerings in the Ordinary Form, </span>which the priest recites
during the Eucharistic Liturgy, is in a way symbolic of ‘the Eucharistic
secret’ they have received at ordination. A secret first whispered into the
ears of the Apostles and passed on from Bishops to priests since—conferring the
unique ability to reside over the consecration of the bread and wine.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
In the Old Law only “Aaron and his sons,” the Levitical
priests, were allowed to eat the showbread (Lev 24:9), but in the New Law all
the faithful are summoned to feast on the <i>Lechem Hapanim, </i>the Bread of
God’s Real Presence and the Bread of God’s Face. Since although the ministerial
priesthood alone can consecrate the Bread, all the baptised share in the
general priesthood of Christ (CCC 1268). So that while ‘the Eucharistic secret’ is
entrusted to the Bishops, and in turn to the priests, it is received by and
belongs in turn to all the faithful. In the words of Pope St. John Paul II: “With
the Eucharist we digest, as it were, the ‘secret’ of the resurrection.”<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_edn4" name="_ednref4" style="mso-endnote-id: edn4;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 107%;">[4]</span></span></span></span></a></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<h3 class="MsoNoSpacing" style="text-align: center;">
Twelve Baskets</h3>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
There were twelve loaves of showbread in the Temple serving
as a memorial of what God had done in the wilderness for the whole nation of Israel
with all its twelve tribes. In the Gospels we notice also that after the
feeding of the five-thousand there were twelve baskets of bread and fish
leftover—corresponding in turn to the twelve tribes of Israel founded upon the
twelve sons of Jacob, foreshadowing the twelve Apostles, the spiritual sons of
the New Jacob (Christ), upon whom the spiritual Israel of the Church was to be
founded (Lk 9). The meaning runs deeper than a mere parallel when we consider
other Scriptural accounts.</div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://www.stmaryhuntley.org/wp-content/uploads/2013/07/adoration14.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="403" data-original-width="400" height="320" src="https://www.stmaryhuntley.org/wp-content/uploads/2013/07/adoration14.jpg" width="317" /></a></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
In Matthew we read that one Sabbath Jesus is strolling
with His disciples as they pick grain along the way to eat. The Pharisees
become upset at this, forbidden as it was according to their extra-stringent
reading of the law. Jesus responds, referring to an account recorded in 1
Samuel (21:1-9):</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br />
<blockquote class="tr_bq">
"Have you not read what David did,
when he was hungry, and those who were with him: how he entered the house of
God and ate the bread of the Presence, which it was not lawful for him to eat
nor for those who were with him, but only for the priests?" (Mt 12:3-4)</blockquote>
</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
On a different note, we read elsewhere in the Gospels the
command of Christ at the Last Supper when He commissioned the Apostles “To do <i>this</i>,”
to consecrate bread and wine, to celebrate the Eucharist, “in memory of me”. On
another seemingly unrelated note recall the words of John who tells us that
Jesus understood His Body to be the fulfillment of the Temple (Jn 2:21). As the
Jews would gather to worship at the Temple, it was now in Him that worshippers,
Jew and Gentile alike, were to gather as ‘one Body’ in the Spirit for the glory
of the Father (Jn 4:23).</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Let’s tie these scriptures together. In the Eucharist we
have Jesus, the Son of David, reaching into the Temple of His Person to give
His whole Self—the Bread of His Presence.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
In the Eucharist we have the single Passion of Jesus made
manifest. At the consecration, when the priest breaks the Bread, we have Jesus
breaking open the Temple of His Body before us and opening the way for we who
believe in Him to “take and eat” from the wooden table of the Cross, gilded
with blood not gold, the Bread of His Heart, the Bread of His Love. If we
strain our eyes in faith we will see Love in a tiny host on the table of the
Eucharistic altar; and if we strain our ears in faith we will hear the angels
and saints exclaiming like the Levetical priests of old: “Look at how beloved you are by God!”</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
In the Eucharist Christ’s resurrection is not a past
phenomenon but a present reality unfolding before us. As the priest comes forth
from the altar with Communion, here we have our Lord rising from the dead, coming
forth through eternity aflame with love as piping hot bread. He comes as One
Bread but broken into a myriad pieces to satisfy the hunger of those who seek
His Face. From the Holy of Holies of heaven He strolls through the generations
picking the ordinary wheat the Church has to offer, and giving it out instead,
transformed as the Bread of His Presence. </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
There used to be twelve loaves in the Temple; and when
Christ fed the multitude, twelve baskets of bread remained. In one way the
twelve loaves in the old Temple can be taken to symbolise the foreknowledge and
desire God had to give Himself in the Person of the Word in the Holy Eucharist.
A foreknowledge possessed from eternity, and a harboured desire that had to
wait to be realised in time, so that its realisation and mystery was ‘locked
up,’ as it were, for millennia. </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
At the Last Supper this desire was finally realised: the
Showbread of heaven was brought out from the sanctuary of Christ’s Person and
in commissioning the twelve Apostles “To do this,” to consecrate and distribute
the Holy Bread, it was as though each Apostle received a basket from Christ
containing the total sum of every Eucharistic host ever consecrated—from the
first to the last. Since in these twelve Apostles, Mathias taking over Judas’
place, every priest, and therefore, every celebration of the Eucharist can
trace its origin. The Apostles went forth throughout the world, the basket of
the Eucharistic mystery in-hand, and in a way, every Eucharist has
come from these twelve baskets, which in turn have come from the Table of the Last Supper
on earth, and from the Altar of the Father in heaven. We don't all have the ministry of distributing the Eucharist as ordained priests, but we can all do so spiritually by Eucharistic-living: by breaking ourselves up in love and allowing Christ to distribute Himself through us to the world.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<h3 class="MsoNoSpacing" style="text-align: center;">
A Perpetual Decree</h3>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
All that is complete and fulfilled in Christ’s own Body—life,
death and resurrection—simply remains to be actualised in most of Christ’s
Mystic Body the Church (Heb 10). Apart from Our Lady, even St. Joseph (i.e. see Frances de Sales), and
perhaps a few others whom tradition hints at—even the glorified souls in heaven
await the literal completion of the Paschal Mystery in themselves, by waiting
for their resurrected bodies. The suffering souls in purgatory await the
completion of the death of Christ in themselves through their purgation, so
that they might arrive at the spiritual realisation of the resurrection in
beatitude. Those who have died do not receive the <i>sacrament</i> of the
Eucharist. True, they do ‘receive Communion’ mediated through Christ’s Humanity,
but in a different mode—they are either ‘in the que to Eternal Communion’ (purgatory)
or ‘in Holy Communion’ (heaven). Thus what is already fulfilled in Christ’s
Body is realised in the souls in purgatory and heaven, His suffering and
triumphant members, outside the ordinary sacramental means which is established
for pilgrim souls.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
For the pilgrim Church—the Church on earth—the Eucharist
is the established sacramental means of realising in Her members what is
already fulfilled in Christ. Hence all that is complete and fulfilled in
Christ’s own Body, necessarily contained in His Sacramental and Eucharistic Body,
simply remains to be, in a manner of speaking, <i>transubstantiated</i> into
Christ’s Mystic Body the Church on earth. What is complete in Christ our Head is
in need of moving across (<i>trans</i>) into us His members.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
“Verily I say unto you, till heaven and earth pass away, not
one jot, not one tittle shall pass away from the law until it is fulfilled” (Mt
5:18). The entire law is already fulfilled in Christ, and because Christ is entirely
present in the Eucharist, the Eucharist is the fulfillment of the law. In the
words of Lumen Gentium: “The Eucharist is the source and summit of the
Christian life.” </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
In Leviticus, where we find the instructions concerning
the Bread of the Presence, we find two important Hebrew words stating its
importance: <i>chaq olam</i>, translating to “an everlasting ordinance” or “perpetual
decree” (24:9). Thus the Bread of the Presence and the law surrounding it is
stated by God to be “everlasting” and perpetual”. The Jewish Temple is long
gone, and the showbread hasn’t been made for two-thousand years. Yet Christ the
Living Temple stands in full splendour, Its embodiment in the Church will
endure, and the Showbread of the Eucharist has been around for two-thousand
years. The “perpetual decree” of the showbread has not “passed away” but it has
been fulfilled in the Eucharist which will endure as “an everlasting ordinance”
until the end of the world when it too will be fulfilled with the consummation
of the Church and the entire universe in Christ (Col 1). </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
It is amazing to think that since the time of the Apostles
the Table of the Church has never lacked the Showbread of the Eucharist. As the
Garmus family kept the old showbread supplied each Sabbath, so too, the Church
through Her ministers has kept the supply of the New Showbread renewed. A
supply which in a spiritual sense is a multiplication of the first loaf broken
by Christ in the cenacle. </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
With perpetual reverence Aaron and the Levitical priests
treated the old showbread. How much more must we the pilgrim Church, perhaps
not all belonging to the ministerial priesthood, but certainly to the “royal priesthood,”
(1 Pet 2:9) treat the New Showbread who is Jesus Himself, God and Man disguised
and present in our midst? What a wonderful thing to “show” our Eucharistic Lord
on the altars of our churches, elevated and on display in a monstrance for the
People of God to see. How excellent it would be to try our best to “show” this
Holy Bread perpetually, to work together to adore Him perpetually ‘on earth as
He is in heaven’. </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
<br clear="all" />
<hr size="1" style="margin-left: 0px; margin-right: 0px;" width="33%" />
<div id="edn1">
<div class="MsoEndnoteText">
<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_ednref1" name="_edn1" style="mso-endnote-id: edn1;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><span class="MsoEndnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 107%;">[1]</span></span></span></span></a>
Menachot 29a, see Chabad, accessed 23 July, 2019, <a href="https://www.chabad.org/library/article_cdo/aid/2974301/jewish/The-Showbread-The-How-and-Why-of-the-Temple-Bread-Offering.htm">https://www.chabad.org/library/article_cdo/aid/2974301/jewish/The-Showbread-The-How-and-Why-of-the-Temple-Bread-Offering.htm</a></div>
</div>
<div id="edn2">
<div class="MsoEndnoteText">
<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_ednref2" name="_edn2" style="mso-endnote-id: edn2;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><span class="MsoEndnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 107%;">[2]</span></span></span></span></a> Maimonides,
<i>Guide for the Perplexed</i>, part 3, chp., 45.</div>
</div>
<div id="edn3">
<div class="MsoEndnoteText">
<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_ednref3" name="_edn3" style="mso-endnote-id: edn3;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><span class="MsoEndnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 107%;">[3]</span></span></span></span></a>
See Talmud Yoma 38a, Chabad, accessed 23 July, 2019, <a href="https://www.chabad.org/library/article_cdo/aid/2974301/jewish/The-Showbread-The-How-and-Why-of-the-Temple-Bread-Offering.htm">https://www.chabad.org/library/article_cdo/aid/2974301/jewish/The-Showbread-The-How-and-Why-of-the-Temple-Bread-Offering.htm</a></div>
</div>
<div id="edn4">
<div class="MsoEndnoteText">
<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_ednref4" name="_edn4" style="mso-endnote-id: edn4;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><span class="MsoEndnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 107%;">[4]</span></span></span></span></a>
Ecclesiae de Eucharistia, 18.</div>
</div>
</div>
Br. John-Josephhttp://www.blogger.com/profile/05262068772046293194noreply@blogger.com0tag:blogger.com,1999:blog-8151849891901686872.post-71505952186384483522019-05-01T15:44:00.000+10:002019-11-30T00:38:21.319+11:00Parable of the Two Plumbers<!--[if gte mso 9]><xml>
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="footnote reference"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="annotation reference"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="line number"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="page number"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="endnote reference"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="endnote text"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="table of authorities"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="macro"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="toa heading"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Bullet"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Number"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Bullet 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Bullet 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Bullet 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Bullet 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Number 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Number 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Number 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Number 5"/>
<w:LsdException Locked="false" Priority="10" QFormat="true" Name="Title"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Closing"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Signature"/>
<w:LsdException Locked="false" Priority="1" SemiHidden="true"
UnhideWhenUsed="true" Name="Default Paragraph Font"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text Indent"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Continue"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Continue 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Continue 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Continue 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Continue 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Message Header"/>
<w:LsdException Locked="false" Priority="11" QFormat="true" Name="Subtitle"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Salutation"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Date"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text First Indent"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text First Indent 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Note Heading"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text Indent 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text Indent 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Block Text"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Hyperlink"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="FollowedHyperlink"/>
<w:LsdException Locked="false" Priority="22" QFormat="true" Name="Strong"/>
<w:LsdException Locked="false" Priority="20" QFormat="true" Name="Emphasis"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Document Map"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Plain Text"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="E-mail Signature"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Top of Form"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Bottom of Form"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Normal (Web)"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Acronym"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Address"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Cite"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Code"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Definition"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Keyboard"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Preformatted"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Sample"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Typewriter"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Variable"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Normal Table"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="annotation subject"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="No List"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Outline List 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Outline List 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Outline List 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Simple 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Simple 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Simple 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Colorful 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Colorful 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Colorful 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 6"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 7"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 8"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 6"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 7"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 8"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table 3D effects 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table 3D effects 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table 3D effects 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Contemporary"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Elegant"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Professional"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Subtle 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Subtle 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Web 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Web 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Web 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Balloon Text"/>
<w:LsdException Locked="false" Priority="39" Name="Table Grid"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Theme"/>
<w:LsdException Locked="false" SemiHidden="true" Name="Placeholder Text"/>
<w:LsdException Locked="false" Priority="1" QFormat="true" Name="No Spacing"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading"/>
<w:LsdException Locked="false" Priority="61" Name="Light List"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 1"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 1"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 1"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 1"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 1"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 1"/>
<w:LsdException Locked="false" SemiHidden="true" Name="Revision"/>
<w:LsdException Locked="false" Priority="34" QFormat="true"
Name="List Paragraph"/>
<w:LsdException Locked="false" Priority="29" QFormat="true" Name="Quote"/>
<w:LsdException Locked="false" Priority="30" QFormat="true"
Name="Intense Quote"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 1"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 1"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 1"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 1"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 1"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 1"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 1"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 1"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 2"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 2"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 2"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 2"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 2"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 2"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 2"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 2"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 2"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 2"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 2"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 2"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 2"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 2"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 3"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 3"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 3"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 3"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 3"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 3"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 3"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 3"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 3"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 3"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 3"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 3"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 3"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 3"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 4"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 4"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 4"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 4"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 4"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 4"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 4"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 4"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 4"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 4"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 4"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 4"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 4"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 4"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 5"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 5"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 5"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 5"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 5"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 5"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 5"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 5"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 5"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 5"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 5"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 5"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 5"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 5"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 6"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 6"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 6"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 6"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 6"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 6"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 6"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 6"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 6"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 6"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 6"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 6"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 6"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 6"/>
<w:LsdException Locked="false" Priority="19" QFormat="true"
Name="Subtle Emphasis"/>
<w:LsdException Locked="false" Priority="21" QFormat="true"
Name="Intense Emphasis"/>
<w:LsdException Locked="false" Priority="31" QFormat="true"
Name="Subtle Reference"/>
<w:LsdException Locked="false" Priority="32" QFormat="true"
Name="Intense Reference"/>
<w:LsdException Locked="false" Priority="33" QFormat="true" Name="Book Title"/>
<w:LsdException Locked="false" Priority="37" SemiHidden="true"
UnhideWhenUsed="true" Name="Bibliography"/>
<w:LsdException Locked="false" Priority="39" SemiHidden="true"
UnhideWhenUsed="true" QFormat="true" Name="TOC Heading"/>
<w:LsdException Locked="false" Priority="41" Name="Plain Table 1"/>
<w:LsdException Locked="false" Priority="42" Name="Plain Table 2"/>
<w:LsdException Locked="false" Priority="43" Name="Plain Table 3"/>
<w:LsdException Locked="false" Priority="44" Name="Plain Table 4"/>
<w:LsdException Locked="false" Priority="45" Name="Plain Table 5"/>
<w:LsdException Locked="false" Priority="40" Name="Grid Table Light"/>
<w:LsdException Locked="false" Priority="46" Name="Grid Table 1 Light"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark"/>
<w:LsdException Locked="false" Priority="51" Name="Grid Table 6 Colorful"/>
<w:LsdException Locked="false" Priority="52" Name="Grid Table 7 Colorful"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 1"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 1"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 1"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 1"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 1"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 1"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 1"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 2"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 2"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 2"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 2"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 2"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 2"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 2"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 3"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 3"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 3"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 3"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 3"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 3"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 3"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 4"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 4"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 4"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 4"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 4"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 4"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 4"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 5"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 5"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 5"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 5"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 5"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 5"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 5"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 6"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 6"/>
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<tr><td style="text-align: center;"><a href="https://www.franciscanmedia.org/wp-content/uploads/2016/05/SOD-0501-SaintJosephtheWorker-790x480.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="480" data-original-width="790" height="388" src="https://www.franciscanmedia.org/wp-content/uploads/2016/05/SOD-0501-SaintJosephtheWorker-790x480.jpg" width="640" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><small>'Childhood of Christ,' Gerard van Honthorst, 1620.</small></td></tr>
</tbody></table>
<br />
<i>Written for the memoria of St. Joseph the Workman</i></div>
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<br /></div>
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<span style="font-family: "times" , "times new roman";"><span style="color: #20124d; float: left; font-size: 105px; line-height: 46px; padding-right: 4px; padding-top: 18px;">T</span><span style="font-size: 20px;">here were two plumbers who had worked together for many
years. One day a house they were working on collapsed from water damage. They
both died. Presented before the throne of God the first was summoned. “My son,
you have lived well, go and take your place in paradise alongside the angels
and saints.” Then the second plumber was summoned. “My son, you have lived decently,
but void of much love. Take your place in purgatory and in a dozen years you
will be ready for paradise.”</span></span></div>
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<br /></div>
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The Lord as yet had withheld the light of knowledge from the
plumber and so the plumber was surprised. “Lord, Lord, how can this be? I was a
plumber like my companion. I went to Mass like my companion. I tried my best as
a father and husband—granted my mistakes—just as my companion. I was honest in
my work, I never cheated anyone. In outer form my life was near identical to my
workmate and yet he goes directly to heaven and I to purgatory for so long?”</div>
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<br /></div>
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“Yes, what you say is true. Your outer life was hardly
any different to your companion. Yet know this—he was a man of prayer. During
the day, he would unite Himself with my Son, offering the work he did as a
plumber as a sacrifice of love. Due to this good habit, do you know what his
final deed in life was? Yes, my son, fixing a broken sewage pipe as were you;
but more than this, this menial deed was offered to me in love in reparation
for sinful souls, broken souls, and so he died in love, just as your companion
lived and worked in love. Heaven is nothing but love, and so my son, he was
ready to enter heaven. In him I saw the life of my Son as Workman and of
Blessed Joseph repeated in a tiny but real way.</div>
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<br /></div>
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You however, you lived a life decent to the eye but where
was your heart? It was with me on Sunday and when you prayed now and then, but
during the day? No, your heart was not with me. Where were your works of love?
I was ever beside you, a plumber at the ready, but you left me to work alone.
How many acts, how many hours did you thus work almost in vain? Your honesty and
wholesome desire to provide for your family rendered your work void of sin,
clean in my sight as a basin new and polished. Yet love for me did not excite
your work, it did not fill your deeds—your basin was clean, but empty in my
sight. What you lack in love—a whole lifetime—you will gain in the purging
flames of love my son.<br />
<br />
Pray for workmen beneath that they might not repeat your
mistakes and I will see to it that there will arise men and women who repair
for your voids of love to hasten your purgation.”<br />
<br />
<div style="text-align: center;">
***</div>
<blockquote class="tr_bq">
Whatever you do, work from the soul, as if for the Lord and not for men, knowing that from the Lord you will receive the reward of inheritance. For the Lord Christ is the real master you serve. (Col 3:23-24).</blockquote>
<br />
<i>May the Lord grant us the grace to work in love.</i><br />
<br />
<i>May all men and women discover in their work, the will of God and His abiding presence of love. </i><br />
<br />
<i>May all those whose work is contrary to God's will, find pardon in God's mercy, be delivered from such works of darkness, and find wholesome employment that fosters their human dignity, that of others, and gives glory to God.</i><br />
<br />
St. Joseph, Model of Workmen,<i> pray for us.</i></div>
Br. John-Josephhttp://www.blogger.com/profile/05262068772046293194noreply@blogger.com1tag:blogger.com,1999:blog-8151849891901686872.post-1769343489213456722019-04-22T22:20:00.000+10:002019-12-01T01:39:53.276+11:00Resurrection Hare Melts Winter to Spring<!--[if gte mso 9]><xml>
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhVirJ-Hc2EHWsVOg_95vIlGlLVKzSg4Z17z9y705ODM1_ygWDrFKTbeAevYdf1OPis7nddfal3lDtON_wQ9B6yJsmnHYVpRTLMa_UrvaFrSdbgsna7g_aBRPYrk0CK4KCKyZc6KaEQjNM/s1600/rabbit+medieval+with+dog.png" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="824" data-original-width="1524" height="346" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhVirJ-Hc2EHWsVOg_95vIlGlLVKzSg4Z17z9y705ODM1_ygWDrFKTbeAevYdf1OPis7nddfal3lDtON_wQ9B6yJsmnHYVpRTLMa_UrvaFrSdbgsna7g_aBRPYrk0CK4KCKyZc6KaEQjNM/s640/rabbit+medieval+with+dog.png" width="640" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Medieval Illumination.</td></tr>
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<br />
<div style="text-align: center;">
<i>An Easter poem. Christ symbolised by the Hare,</i></div>
<div style="text-align: center;">
<i>the Virgin Mary by the White Rabbit, and St. Joseph by the Stag.</i></div>
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<span style="color: #20124d; float: left; font-size: 105px; line-height: 46px; padding-right: 3px; padding-top: 18px;">D</span><span style="font-size: 20px;">ark the winter long,</span></div>
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Begun when Adam fell;</div>
<div class="MsoNoSpacing">
The frosted globe shivered without a robe,</div>
<div class="MsoNoSpacing">
The naked shame bit blue by polar prince—</div>
<div class="MsoNoSpacing">
For Pluto held with chains, enslaved the lands:</div>
<div class="MsoNoSpacing">
Cold and brutal steel, slippery icy sin,</div>
<div class="MsoNoSpacing">
A sepulchre the cosmos,</div>
<div class="MsoNoSpacing">
The cosmos couldn’t grin.</div>
<div class="MsoNoSpacing">
<br /></div>
<div class="MsoNoSpacing">
The deer, the elk, their little fawns,</div>
<div class="MsoNoSpacing">
No foliage for the plate;</div>
<div class="MsoNoSpacing">
For dry the bones, not green but white,</div>
<div class="MsoNoSpacing">
Antarctic earth—the snowy fields made muddy</div>
<div class="MsoNoSpacing">
<span style="mso-tab-count: 1;"> </span>from the
diggings vain.</div>
<div class="MsoNoSpacing">
And pain and pain the sombre world,</div>
<div class="MsoNoSpacing">
The springtime lute and laugh forgotten now,</div>
<div class="MsoNoSpacing">
Its echoes stilled against the ice.</div>
<div class="MsoNoSpacing">
The howl of wolf and hoot of owl</div>
<div class="MsoNoSpacing">
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<div class="MsoNoSpacing">
Made blanket of the moose’s cowl.</div>
<div class="MsoNoSpacing">
<br /></div>
<div class="MsoNoSpacing">
So long that moonless night,</div>
<div class="MsoNoSpacing">
<span style="mso-tab-count: 1;"> </span>far gone
the light,</div>
<div class="MsoNoSpacing">
But O happy night</div>
<div class="MsoNoSpacing">
That won for us so great, so glorious a sight:</div>
<div class="MsoNoSpacing">
<br /></div>
<div class="MsoNoSpacing">
First bright the fullest moon appeared</div>
<div class="MsoNoSpacing">
Mirrored ‘neath in rabbit white—</div>
<div class="MsoNoSpacing">
<span style="mso-tab-count: 1;"> </span>spotless
like the snow—</div>
<div class="MsoNoSpacing">
She burrowed through the drifts and soil,</div>
<div class="MsoNoSpacing">
Making up a hearth on earth.</div>
<div class="MsoNoSpacing">
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<span style="mso-tab-count: 1;"> </span>flowers
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<span style="mso-tab-count: 1;"> </span><span style="mso-tab-count: 1;"> </span>birds gathering ‘round.</div>
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<span style="mso-tab-count: 1;"> </span>fierce Bashanite
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<div class="MsoNoSpacing">
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<div class="MsoNoSpacing">
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<div class="MsoNoSpacing">
<br /></div>
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<div class="MsoNoSpacing">
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<div class="MsoNoSpacing">
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<div class="MsoNoSpacing">
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Moon in place with sun beside,</div>
<div class="MsoNoSpacing" style="text-indent: 36.0pt;">
the dawning light at last,</div>
<div class="MsoNoSpacing">
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<div class="MsoNoSpacing" style="text-indent: 36.0pt;">
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<div class="MsoNoSpacing">
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<div class="MsoNoSpacing">
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<div class="MsoNoSpacing">
His burial plot a place of birth—</div>
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<span style="mso-tab-count: 1;"> </span>teeth
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<div class="MsoNoSpacing">
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<div class="MsoNoSpacing">
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<div class="MsoNoSpacing">
Awakening the nymphs, defrosted from their lent,</div>
<div class="MsoNoSpacing">
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<div class="MsoNoSpacing" style="text-indent: 36.0pt;">
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<div class="MsoNoSpacing">
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<div class="MsoNoSpacing">
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<div class="MsoNoSpacing">
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<div class="MsoNoSpacing">
<span style="mso-tab-count: 1;"> </span>Hare out
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<div class="MsoNoSpacing" style="text-indent: 36.0pt;">
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<br /></div>
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<div class="MsoNoSpacing">
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<div class="MsoNoSpacing">
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Peter Rabbit first,</div>
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taken from spring’s
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22nd April, 2019.</div>
Br. John-Josephhttp://www.blogger.com/profile/05262068772046293194noreply@blogger.com0tag:blogger.com,1999:blog-8151849891901686872.post-35152976446175604302019-04-21T15:08:00.004+10:002019-12-01T01:59:22.929+11:00Paganism and the Christian Easter<div class="separator" style="clear: both; text-align: center;">
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjsHlBmySbckOc0FoJr6n7leiceibzmEpxpTplFiP75Qfrow6P_Tu3Lk7gyP7BHLV3CactF402M77-W-BRlCYvBaRC4MdrcAJGeMT5W1XTDc3moUjamdrkjyXOCe8EbZ0oG6YxithoBzVQ/s1600/rabbit+illumination+medieval.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="493" data-original-width="800" height="393" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjsHlBmySbckOc0FoJr6n7leiceibzmEpxpTplFiP75Qfrow6P_Tu3Lk7gyP7BHLV3CactF402M77-W-BRlCYvBaRC4MdrcAJGeMT5W1XTDc3moUjamdrkjyXOCe8EbZ0oG6YxithoBzVQ/s640/rabbit+illumination+medieval.jpg" width="640" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Medieval illuminated manuscript. Slightly irrelevant image, but amusing.</td></tr>
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<span style="font-family: "times" , "times new roman";"><span style="color: #20124d; float: left; font-size: 104px; line-height: 46px; padding-right: 3px; padding-top: 18px;">I</span><span style="font-size: 20px;">t is worth commenting on the pagan relationship with the Christian Easter.</span><br />
<br />
Before reading on you may want to watch the following Youtube video [<a href="https://www.youtube.com/watch?v=R3wW7S7oq-k" target="_blank">linked here</a>]. It is not a Christian video and doesn't capture the Easter reality, still
it is insightful, it is titled: "EASTER REBIRTH: How Rabbits and Eggs
Came to Symbolize New Life". <br />
<br />
Some may invoke the alleged pagan origins of Easter as undermining the
truth of the Christian Easter which is about Jesus' resurrection.
However, the pagan concepts, images, and symbols appropriated by
Christians to refer to Christ's resurrection do not undermine what is
believed by Christians to be a historical event and true spiritual
mystery: that Jesus Christ, true God and true man, rose from the dead
after been crucified. Christians, once converted from pagan religions,
were happy to adopt pagan symbols and transfer their meaning to a
Christian meaning. This process, called inculturation, is not seen to
undermine the Christian faith-claim, but to support it.<br />
<br />
Since if
God is Creator and He made the universe, setting in motion the chain of
causes that brought about all people; choosing the Jewish nation and
preparing them through covenants and teachings to receive Himself in
human form in Jesus as the Christ - the Messiah - who was promised to
them; this same Creator would prepare the pagan peoples to receive His
Son Jesus Christ, by sowing what St. Justin Martyr called, "seeds of
truth" among the pagan faiths, cultures and philosophies. Hence the
theme of resurrection, rebirth, divine fecundity, rising from the
underworld - all such concepts were sown, as it were, among all peoples
as myths, preparing them for their fulfillment in truth and reality in
Jesus the Risen One.<br />
<br />
Had this not occurred, that all such ideas
were not common to all peoples and religions, one should in fact doubt
the truth of the Christian message. Yet the universality of the Easter
mystery, foreshadowed in fragmented myths throughout the ages and across
the world, shared by all human cultures no matter how geographically
divided, points to something intrinsic to the human spirit and the
experience of life in the world.<br />
<br />
The resurrection of Jesus was
meant to be, it was ordained by the Creator from the beginning, knowing
the path the world of men would take, so that the longing for new life, a
resurrection from death and darkness, a deliverance from an existential
winter into an eternal spring, and the intuitive awareness of this
mystery as a possibility and truth, was woven as it were, into nature
itself, especially into the soul and mind of humankind, so that even
pagans, unaware of the One God, longed unknowingly for the true
resurrection of Jesus in whom Easter is no myth, but reality.<br />
<br />
Happy are we who cling not to myth but reality. Who steal images and
symbols of myth and apply them to what they were always meant to, and
indeed, truly do signify: Jesus the Risen Lord, God and Man, Jewish
Messiah sent to save all humanity and to open the way to new life in
union with the Creator.<br />
<br />
</span></div>
Br. John-Josephhttp://www.blogger.com/profile/05262068772046293194noreply@blogger.com0tag:blogger.com,1999:blog-8151849891901686872.post-67074105200626868082019-04-20T15:33:00.001+10:002019-12-01T00:50:05.594+11:00St. Joseph in the Limbo of the Fathers<!--[if gte mso 9]><xml>
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<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjX6DNN3ZmJDAjXH-jwsond3IbV7VQajfg7TdqkGOqJyxwNxB1R6bBF9oX7-UHCfraXJKH8ZZy_ikzmKvUktPgPZDpiTOP6n0RiyEhKgWjSwXJAoQF41KklLeqoltSdjPgafY_JFuFvK48/s1600/limbo+fathers.png" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1340" data-original-width="1576" height="544" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjX6DNN3ZmJDAjXH-jwsond3IbV7VQajfg7TdqkGOqJyxwNxB1R6bBF9oX7-UHCfraXJKH8ZZy_ikzmKvUktPgPZDpiTOP6n0RiyEhKgWjSwXJAoQF41KklLeqoltSdjPgafY_JFuFvK48/s640/limbo+fathers.png" width="640" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span class="st">'Jesus in Limbo,' Domenico di Pace Beccafumi, </span><span class="st"><span class="mw-mmv-datetime">1530-1535.</span></span></td></tr>
</tbody></table>
<div class="MsoNoSpacing">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span style="font-family: "times" , "times new roman";"><span style="color: #20124d; float: left; font-size: 105px; line-height: 46px; padding-right: 3px; padding-top: 18px;">H</span><span style="font-size: 20px;">oly Saturday—the liminal day after Good Friday and
before Easter Sunday. It’s a day of waiting, of anticipation, joy and sorrow, and
hesitatory excitement as we are torn between re-experiencing the loss of Jesus’
humanity yet possessing the knowledge that He will rise and has risen. Jesus’
body lies wrapped in the sepulchre, and His soul is in the underworld.</span></span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
The two holiest creatures and the closest confidants of
Jesus occupy their respective stations as ordained by God the Father. Mary the
Mother of Jesus waits with the living on earth, while Joseph appointed Father
of Jesus waits with the ‘dead’ in the limbo of the fathers. Both wait for the
coming of their Son Jesus Christ. The hidden role of Joseph in this mystery is
not often explored and so this will be the focus of our reflection.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Edward Healy Thompson succinctly relates the role Joseph
played between the years of his death sometime before Jesus’ public ministry
started at the age of thirty, until this day, Holy Saturday, when the soul of
the crucified Lord visited Sheol:</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br />
<blockquote class="tr_bq">
The Blessed Trinity appointed
Joseph to be their ambassador to the Fathers in Limbo, to announce to them the
Incarnation and coming of the Son of God, of which he had been the ocular
witness and in which he had taken so large a part. If, then, John the Baptist
was the Precursor of Jesus on earth, Joseph was to be His Precursor to the
souls detained in Limbo and anxiously looking out for their release. Joseph,
returning to himself, said to Jesus, “Now I die happy, hoping that Thou wilt
soon come to deliver us.”<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 107%;">[1]</span></span></span></span></a></blockquote>
</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: center;">
<h3>
The Limbo of the
Fathers</h3>
</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Just a recap—the <i>limbus patrum</i>, the Limbo of the
Fathers or the Limbo of the Patriarchs, was the ‘waiting ground’ in the
underworld where the souls of the righteous awaited the redemption of Christ. The
gates of heaven were closed until Christ came and opened them with the Key of
His sacrifice.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Hell is an imprecise word with broader meanings in the
English. In Greek we have <i>hades </i>and Hebrew <i>Sheol</i>—both are general
terms that refer to the entire underworld, including the Limbo of the Fathers
and hell-proper.<i> </i>We recite it in the Creed, Christ “descended into hell”. Almost
always by hell we mean the hell of the damned, but in the Creed it refers to
the Limbo of the Fathers. Aquinas calls it a relative hell, in the sense that</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br />
<blockquote class="tr_bq">
the souls of the saints… before
Christ's coming… had rest through being exempt from punishment, but their
desire was not set at rest by their attaining their end [i.e. perfect union
with God in heaven]. Consequently the state of the saints before Christ's
coming may be considered both as regards the rest it afforded, and thus it is
called Abraham's bosom, and as regards its lack of rest, and thus it is called
the limbo of hell.<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 107%;">[2]</span></span></span></span></a></blockquote>
</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
The Limbo of the Fathers was thus a quasi-place and state
of natural happiness which lacked the supernatural bliss of beatitude. It was a
place of longing and waiting. Our own experience of Holy Saturday is a simile
of the <i>limbus patrum</i> experience.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
At tonight’s Easter Vigil Mass, in reference to the Limbo
of the Fathers we will hear the <i>Exultet</i> and the following stanza:<br />
<br />
<blockquote class="tr_bq">
This is the night<br />
when Christ broke the
prison-bars of death<br />
and rose victorious from the
underworld.<br />
<br />
Hæc
nox est,<br />
in qua, destrúctis vínculis mortis,<br />
Christus ab ínferis victor ascéndit</blockquote>
</div>
<div class="MsoNoSpacing" style="text-align: justify;">
This language is typical. The Abode of the Fathers is frequently
called a prison. A state of imprisonment because they cannot escape to
experience the freedom of eternal life in heaven. They have to wait for their
Liberator and Redeemer to unlock its gates, to break its bars, and to carry
them to the Father’s Bosom Above. In the meantime, waiting and longing, it is a
veritable prison sentence when one considers the freedom shut-off from them
because of Adam’s sin.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: center;">
<h3>
Joseph the
Patriarch—Prisoner of the Lord</h3>
</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
We are all likely aware of the story of Joseph in the Old
Testament. He was the favourite son of Jacob his father. His brothers were envious
and resented him, sold him into slavery, and he wound up in Egypt as the servant
of Potiphar. One day Potiphar’s wife attempts to seduce Joseph, he resists her
advances and she falsely accuses him of attempted rape. Joseph is thrown into
prison and there in prison, just as in Jacob’s household and Potiphar’s house,
God’s favour is with him and all revere and respect him as an honest and just
man. Eventually two servants of Pharaoh, a cup bearer and baker, are thrown
into prison. There they have a dream, Joseph interprets it, and it comes to
pass: the baker is hanged and the cup bearer is restored to his office. </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
“Two whole years” pass (Gen 41:1) and Pharaoh dreams a
dream. No one is able to interpret it. The cup bearer then remembers Joseph and
mentions him to Pharaoh. We read of Joseph’s long-awaited liberation: “Then
Pharaoh sent and called Joseph, and they brought him hastily out of the
dungeon; and when he had shaved himself and changed his clothes, he came in
before Pharaoh.” (Gen 41:14).<br />
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<h3>
</h3>
</div>
<div class="MsoNoSpacing" style="text-align: center;">
<h3>
The Ancient Joseph
as a Type of Jesus</h3>
</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
On one level we can see the ancient Joseph as a type of
Jesus. This is the dominant reading of the Early Fathers. It’s not hard to miss
the parallels. Joseph was the beloved son of his father Jacob; Jesus iss the well-beloved
Son of God the Father. Joseph was betrayed by his brothers and sold-off for
twenty silver pieces at the suggestion of Judah; Jesus was betrayed by one of
his Apostles, Judas (Judah in Hebrew), and was sold-off for thirty silver
pieces. Joseph was innocent yet condemned for a crime he never did; Jesus was
innocent yet condemned as a blasphemer. Joseph forgave his brothers and was
filled with mercy; Jesus forgave His executioners and all who took part in His crucifixion.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Our focus is on the Limbo of the Fathers. In this regard
we can see that the patriarch’s time in prison is an allegory of Jesus’ descent
into the underworld. Quodvultdeus (d. ~450 AD.) paves the way for this
interpretation:</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br />
<blockquote class="tr_bq">
Joseph was imprisoned. Our Joseph,
that is, Christ, as Isaiah says, “was numbered with the transgressors.” [Is
53:12]. The innocent man is led among the guilty by the wisdom of God, who “went
down with him”—as was written— “into the pit, and did not leave him in bonds.”
[Wis 10:13-14]. This Joseph of ours, Christ, claims, “I became as a man without
help, free among the dead.” [Ps 88:4-5]. What followed had to happen, that is,
the fact that Joseph found in the commander of the prison the grace of which he
was full and that all the keys and the entire surveillance were given to him.
This occurred in order that to the one before whom heaven prostrated in the
figure of the sun, the moon and the stars, and the earth in that of its crops,
also the subterranean creatures of the prison might submit. And therefore,
before our Joseph, that is Christ, “every knee should bend, in heaven and on
earth and under the earth.” [Phil 2:10].<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 107%;">[3]</span></span></span></span></a></blockquote>
</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Quodvultdeus is not explicit as to whether “the
subterranean creatures of the prison” are the demons and the damned in hell who
against their will must submit in worship to Christ or are the righteous in the
Limbo of the Fathers who knelt in worship before Christ when he visited them in
their prison. We can take it to refer to both however, since we know that both
are truths taught by Scripture and affirmed by Church teaching. </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
We read in Genesis that</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br />
<blockquote class="tr_bq">
the Lord was with Joseph and
showed him steadfast love, and gave him favor in the sight of the keeper of the
prison. And the keeper of the prison committed to Joseph's care all the
prisoners who were in the prison (Gen 39:21-22).</blockquote>
</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
The keeper of the prisons of Egypt was ultimately Pharaoh,
the ruler of the land, and likewise the Keeper of the Prison of the Limbo of
the Fathers was ultimately God the Father, in whose sight the slain Lamb of God
found favour. The Father entrusted to the Son all the souls who abided therein,
from Adam and Eve to Abraham and Sarah, all the prophets and holy ones who died
in God’s mercy. “All the prisoners who were” in this prison were “committed to”
Jesus’ care. On the day Pharaoh brought Joseph out of the prison, he was freed
from thereon. Yet when the Father brought Jesus out of the prison of the underworld,
Jesus exited its regions with a mighty host of souls whom He conducted to the
courts of heaven.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Yet in Pharaoh’s prison there was also an appointed
keeper of the prison—a keeper distinct from Joseph, even though the keeper passed
his own office into Joseph’s hands. So too, God the Father the Supreme Keeper
of the Prison of the Limbo of the Just appointed a keeper distinct from Jesus.
This keeper was St. Joseph—to this Joseph was entrusted the entire cohort of
the souls of the righteous until Christ came. All the holy ones, great and
small, submitted to St. Joseph’s authority, an authority given into his hands.
He instructed them in the mysteries of salvation, pointing to Jesus their
Redeemer. He announced His coming and when He finally came, Joseph, Appointed
Keeper of the Prison, handed over into Jesus’ care all those whom he had been
taking care of and instructing.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: center;">
<h3>
Joseph the
Patriarch as a Type of St. Joseph</h3>
</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
There is also another way we can interpret the ancient
Joseph and his imprisonment, not only as a type of Christ and His descent into
the underworld, but as a type of St. Joseph and his time in the Limbo of the
Fathers. This is corroborated by Tradition, because while seeing Joseph as a
type of Jesus was the dominant motif of the Church Fathers, seeing the first
Joseph as a type of St. Joseph was a dominant interpretation present in various
Doctors of the Church and venerable theologians. Both streams of interpretation
are valid.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
This multiple way of reading Scripture should not concern
us. There are multiple layers of meaning to the sacred text, and each within
their sphere neither contradict nor undermine other valid meanings. All meaning
in Scripture is Christocentric—pointing to Christ, but in Christ abides all the
faithful as members of His Body. Mary and Joseph are the preeminent members of
Christ’s Body, and so while all the faithful can read-themselves into the sacred
text, Mary and Joseph are principal referents of Scripture and are especially foreshadowed
in the events of salvation, because God the Word ordained it thus—He wanted to
honour in the written word, they who were vital to bringing about the
incarnation of Himself as Word.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
The first Joseph didn’t deserve to go to prison and nor
did St. Joseph deserve to go to the underworld. St. Joseph died in the grace of
the New Covenant and was perfectly united with the Godhead in Christ Jesus more
than any other human being except Mary. He thus outstripped all the saints, all
the martyrs in being a vessel of God’s holiness. We know that the greatest
saints go straight to heaven. Yet St. Joseph did not enjoy this luxury. God arranged
things in such a way that St. Joseph was made to reside in the prison of the
Limbo of the Fathers before he could rest in bliss.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Joseph at his death, dying comforted by the presence of Jesus
and Mary, was thus commissioned on his death bed for a mission—the mission of
bringing the light of Christ to “those who dwelt in a land of deep darkness” in
the <i>limbus patrum</i>. When the Egyptian prisoners saw the patriarch Joseph
enter their abode, they eventually saw a man of wisdom, kindness and holiness;
they were consoled in their imprisonment with the advent of this brotherly man.
All the more, when the multitude of the just, Adam, Noah, Abraham, Isaac,
Jacob, Moses, David and so on, beheld Joseph’s soul descending into their
prison they were filled with tremendous consolation, a foretaste of the joy of
Christ, a glimpse of the luminous rays of heaven in the presence of he, St.
Joseph, whose whole being was permeated with the light of Christ.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Indeed, with St. Joseph’s coming into the prison of the just
in the underworld, the Scripture applies: “The people who walked in darkness
have seen a great light; those who dwelt in a land of deep darkness, on them
has light shined” (Is 9:2). This is one reason why St. Joseph in his Litany is
called <i>Light of the Patriarchs</i>. He was the aurora preceding the dawn of
His Son into that darkly abode. He brought them morsels of light to feast upon
as he passed on the Good News, the Gospel of Christ.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
How ardent would have been Joseph’s longing for His Son’s
return—to deliver him from the prison of this place! Mary suffered above on
earth, longing to see Her Son risen from the dead. Joseph suffered in some way
too, longing to see his Son again, ‘face to face,’ soul to soul, and to finally
set His people free from their exile in Sheol, and to triumphantly set about
their exodus into heaven as He rose. </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
We read that “Pharaoh sent and called Joseph, and they
brought him hastily out of the dungeon” (Gen 41:14). This Pharaoh seems to be a
decent man unlike the one in Moses’ time, and the spiritual tradition has not
feared to see in this Pharaoh a type of Jesus the Divine King, since the old
Joseph was appointed as his second-in-command, just as Jesus made Joseph viceregent
of the Kingdom of God.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
When we look at the above verse in a Christic and
Josephine light, we can read it as follows, “Jesus sent and called Joseph, and
they brought him hastily out of the dungeon.” We see in this an allusion to
Jesus’ summoning of Joseph to come forth and leave the Limbo of the Fathers,
announcing that his deliverance has finally come. “They brought him hastily out
of the dungeon”—because we can believe that Joseph, foremost among that mighty
host, was brought out hastily, first among the flock, first to taste beatitude
among men, once Christ had at last opened heaven to His People that longed for
His visitation beneath. </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: center;">
<h3>
The Easter Joy of
Joseph</h3>
</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
What a glorious mystery to consider—the Easter joy of
Joseph, ransomed from the captivity of the dead and carried into heaven, by whom...? “They brought him”—angels we might say, and directed by the Lord of Lords. </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Let us share in the Easter joy of Joseph. A joy in seeing
the Son of God victorious, accomplishing His task. A joy that knows that we too
have been delivered from the prison sentence of an eternal limbo of sorts, or worse,
even hell, and have also been delivered from the prison of our own sinfulness
by the power of He who has come to set us free. This Mighty King, Christ the
Risen Lord summons us to come to Him and taste beatitude. “Taste and see that
the Lord is good.” It’s not yet Easter yet as I write this, but that word
starting with “A” is very appropriate here. </div>
<div style="text-align: justify;">
<br clear="all" />
<hr size="1" style="margin-left: 0px; margin-right: 0px;" width="33%" />
<div id="ftn1" style="mso-element: footnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[1]</span></span></span></span></a>
<i>The Life and Glories of Saint Joseph</i>, originally published in 1888 by
Burns & Oates, Ltd. (Charlotte, NC: TAN Books, 2013), Ch. XLV., 384.</div>
</div>
<div id="ftn2" style="mso-element: footnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[2]</span></span></span></span></a>
<i>Summa Theologica</i>, Supp. Q.69., 4, co.</div>
</div>
<div id="ftn3" style="mso-element: footnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[3]</span></span></span></span></a>
<i>SC</i> 101:238-40 as found in Old Testament II: Genesis 12-50, <i>Ancient
Christian Commentary on Scripture</i>, Mark Sheridan and Thomas C. Oden, eds. (Downers
Grove, IL: Inter Varsity Press, 2002), p.257.</div>
</div>
</div>
Br. John-Josephhttp://www.blogger.com/profile/05262068772046293194noreply@blogger.com0tag:blogger.com,1999:blog-8151849891901686872.post-3944929740217826072019-04-19T23:14:00.000+10:002020-04-10T18:48:32.686+10:00Are You the Good Thief or the Bad Thief?<!--[if gte mso 9]><xml>
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<br />
<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjLMzs3x6ny-vHjntyeefcPZPbxA2F9FpPxB_2QqhmaIDEJ4Hfi3X7foh9qLQ6NLIzY1ZrbEq7NCoAkA9tYh8mjSCyn2bjMprQn1vgpuR5QmouH9wX8LEYLVf0u4gxo8hI6iYeZYGYZO4s/s1600/Gaudenzio+Ferrari+Stories+of+life+and+passion+of+Christ%252C+fresco%252C+1513.png" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="432" data-original-width="716" height="386" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjLMzs3x6ny-vHjntyeefcPZPbxA2F9FpPxB_2QqhmaIDEJ4Hfi3X7foh9qLQ6NLIzY1ZrbEq7NCoAkA9tYh8mjSCyn2bjMprQn1vgpuR5QmouH9wX8LEYLVf0u4gxo8hI6iYeZYGYZO4s/s640/Gaudenzio+Ferrari+Stories+of+life+and+passion+of+Christ%252C+fresco%252C+1513.png" width="640" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">'Stories of life and passion of Christ,' Gaudenzio Ferrari, 1513, <br />
from a fresco in Church of Santa Maria delle Grazie, Varallo Sesia, Italy.</td></tr>
</tbody></table>
<div class="separator" style="clear: both; text-align: center;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span style="font-family: "times" , "times new roman";"><span style="color: #20124d; float: left; font-size: 105px; line-height: 46px; padding-right: 3px; padding-top: 18px;">W</span><span style="font-size: 20px;">ho can escape the experience of the cross in their life?
The richest man to the poorest, the celebrity to the average-Joe, the old to
the young. Pains in mind and body, aches and heartbreak, let-downs and cutting words,
stubbed toes and severe illnesses, </span></span><span style="font-family: "times" , "times new roman";"><span style="font-size: 20px;"><span style="font-family: "times" , "times new roman";"><span style="font-size: 20px;">grief and sorrow. </span></span>Some get dealt harder sufferings in life, others less, but no one can escape the
cross.</span></span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
In this fallen world, life then is a pilgrimage from Jerusalem to Calvary. A
process of moving away from comfortable ideals and preferred experiences, to
some other state far from romantically rosy. It’s the way marked out for us
from the beginning—from cosy womb to cold tomb. From idealised plans to
reality. A reality that is sometimes severely harsh. The words of Jesus to Peter are applicable to us all in some way or other,
whether read literally or figuratively:</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br />
<blockquote class="tr_bq">
“Truly, truly, I say to you, when
you were young, you girded yourself and walked where you would; but when you
are old, you will stretch out your hands, and another will gird you and carry
you where you do not wish to go.” (Jn 21:18)</blockquote>
</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
It is easy to forget that this is basically what life is—a
trek along the way of the cross to Calvary. We distract ourselves with little oases
along the way, brief pauses and day-breaks, trying our hardest to pretend the
cross isn’t there in our lives. We cover its splintery beams over with satin
cloths. All under the impression that a meaningful and happy life is one which
glosses over suffering, represses the rough jagged cross and calls it a sweet
tangerine tree. </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
We also tend to refuse to look up at the eternal horizon
that waits us past Calvary’s daunting peak where our death rests certain, preferring
to pretend that day will never come as we look only to where our feet are
planted in the present. A fine thing, but not when we forget the destination,
nor ready ourselves for when we get there.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Thus when the weight of the cross seems to crash down
upon us—and it invariably will, and more than once—forcing us to accept its
reality and to trudge through life weighed down by its testing immensity, how
do we cope? How will we cope? It’s not a matter to judge others on, but a considerations for ourselves. Will we cope alone? Will we cope with the help of others? What if others aren't enough? Maybe we will not cope, but Jesus will somehow get us through, as softer, kinder people at the other end who can help others in the future.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
The way of the cross is inevitable, every human being must
walk it. As born sinners, fallible from the get go, there are two ways we can
walk through life, either as a bad thief apart from Christ, or a good thief in
Christ. Thief is an appropriate symbol of our sinfulness—we steal glory from God
and steal love that belongs to our neighbours and keep it to ourselves. Yet are
we bad thieves, hardened sinners bent on living life on our own terms, or good thieves,
redeemed sinners, trying our best to follow our God-given conscience?</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Recall that Jesus was crucified with a condemned criminal
on either side of him. The traditionally labelled ‘bad thief’ mocked Jesus and
refused to repent, while the ‘good thief’ rebuked his fellow, exclaiming, </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br />
<blockquote class="tr_bq">
“Do you not fear God, since you
are under the same sentence of condemnation? And we indeed justly; for we are
receiving the due reward of our deeds; but this man has done nothing wrong.” And
he said, “Jesus, remember me when you come into your kingdom.” (Lk 23:40-42)</blockquote>
</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
What was it that marked out
the good thief from the bad, that led to such a difference in attitude and
perspective? Externally the experience of both men was the same. They were
shoved along the way of the cross, jostled out of Jerusalem, slammed onto the
crucifix, nailed and left hanging in agony.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
If we look at the bad thief and
examine his words, “Are you not the Christ? Save yourself and us!” (Lk 23:39) we
see that he resented and hated his cross. He did not accept nor embrace the
reality to which he was pinned to. As a result, the bad thief is angry at life,
disturbed and restless, unable to come to gracious terms with his death and so
he curses God and mocks Jesus, He who said, “I am… the Life.” The bad thief
cannot see any redeeming light to his cross, convicted of his own rights he
cannot and will not accept his powerlessness in the situation and so he refuses
to let Jesus into his heart. The bad thief thus condemns himself to suffer the
cross and eventual death apart from Jesus. He agonises and dies without the
benefit of divine love and grace to transform his pain into meaning ripe for
eternal life. </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
This is how we can act in life—as
bad thieves. Refusing to accept on some level, any level, the reality of
suffering in our life and our creaturely powerlessness to ‘save ourselves’. When the suffering is great we do not have the luxury of being able to hide from the hard reality of our pain. Some people know this terribly so. In either case, in
pride, and understandably so on a human level given the profundity of certain
crosses, we refuse to let God into our heart, cursing the situation and cursing
the God who didn’t spare us from it. Yet Jesus didn’t crucify the bad thief,
and nor does God cause us to suffer. Suffering is a part of post-Eden life. Who can adequately explain why so many bad and terrible things happen? We cannot. We only know that God is Love, and God only permits so many terrible things because He foreknows in His all-seeingness, beholding every possibility, and the interconnection between every choice and human existence and act, that in a world where the cross of everyone was
obliterated except Christ's, hardly anyone, at least far fewer would come to
be saved, and that in the chain of events, by the power of Christ, one person's cross can become another person's salvation.<br />
<br />
It took being nailed to the cross for the 'good' thief to finally repent and thus be saved.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
This is where we marvel at the
power of grace, the gift of faith, and the unique spirit of strength and
courage which is imparted by Jesus to the good thief. Here is a man who has
suffered in the same way as the bad thief. He too is about to die. Yet instead
of cursing life, the world, and joining in with the mighty throng who look at
the cross as an emblem of shame and aversion, something to be thrown away, this
criminal looks at Jesus nailed to the cross, and sees an innocent man suffering,
a man filled with a love he’d never witnessed. On the cross of Jesus, from the
perspective of his own cross, he beholds a love eager to forgive enemies,
gentle and strong, silent and radiant—so powerful that he recognises the man
crucified beside him as no mere man, but the Almighty God. </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
The good thief rebukes the
mocking thief, accepts the suffering he is undergoing as a reality that has
befallen him because of sin, and opens his heart to Jesus, desperate and
confident in His forgiveness. At that point Jesus while remaining on the cross,
enters the heart of the good thief, and the good thief no longer suffers on his
own, but with Jesus, in Jesus, through Jesus. It is only fitting that the good thief,
after letting Jesus into his sinful home, made pure by grace, asks in turn for
Jesus to let him into His eternal home in heaven. Jesus is in incredible pain
but is thrilled at this victory of love over a soul. The good thief let Him
into his heart, and so Jesus replies, “Of course I will let you enter into my
abode with me, for you let me enter yours, truly, ‘today you will be with me in
paradise.’” (Lk 23:43).</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
What an example to follow.
What a testimony to the strange and terrible beauty of suffering—which comes no matter what
we do—when united with Jesus, given to Jesus, transformed in Jesus. The bad thief
curses from his pain, the good thief blesses. The bad thief from the angle of
his cross looks down on Jesus and resents Him for not delivering him from this
suffering. The good thief looks up at Jesus from his own cross and falls in
love with the One who suffers in love for him. The bad thief suffers the same
physical pains as the good thief, but look at the difference between them based
on their relationship with Jesus. </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
No matter what the nature of
our cross or crosses are in life, whether a direct result of sins we have
committed, or the loss of a loved one, or simply the hand that mother nature dealt us, or another tragic, even horrific event beyond our control—we walk the path of Calvary in this life, either as a bad thief or a good
thief, without Jesus or with Jesus.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
It is true, even non-believers
can live and die as good thieves—suffering, but not bitter on the world or their
situation, but tender and loving, and having the possibility of eternal
salvation. It is a harder, less sure, inferior way and rarer occurrence,
because nothing can compare to the explicit aid of Jesus accessed through faith,
but there are examples. Such persons have implicitly accepted Jesus and the
mystery of the cross in their lives through humble acceptance of their creaturely
finitude and surrender to the goodness that hangs within their conscience—it’s
a silhouette of the Good Lord.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Yet happy are we who truly believe
in Jesus. In ourselves, we're no better than those who don't believe, in fact, often we're worse! But we have it better, we have the explicit help of grace that can help us transcend our natural default.<br />
<br />
It doesn’t matter who, what or why we suffer, even if it’s the most
heinous evil—once such suffering has come, it has come, nothing can take it
away. It's a trite and condescending thing to speak otherwise. No, not even time will heal many wounds. Some wounds we will carry throughout life. We can only decide to keep it to ourselves, spitting at it and resenting
our situation, becoming envious, resentful of others around us, letting our ‘nailed hands’ suffer on their own apart from divine
aid; or we can decide to share our sufferings with Jesus, seeing His crucified form
present within our situation and letting our ‘nailed hands’ join and meet with
His. This will make us good thieves who live life like everyone else—with sufferings,
but not suffering in vain and without meaning and hope, but suffering in love
with purpose and the consolation of eternal bliss on our minds, where we shall meet God, and all those in heaven, face to face.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
In our daily trials and the
agonies of life, we can either curse or bless, be cursed or be blessed. Cursing
God for not helping us—pushing Him away when it is He who suffers in us, with
us, beside us; and condemning ourselves to a hell of pointless pain. Or blessing
God by confessing His goodness and asking Him to remember us, to be with us, to
help us in our pains. We will be delivered from writhing on the cross
of life that promises no resurrection, and shall be admitted to suffer with and
in Christ on His Cross that guarantees resurrection unto bliss. </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
We may waver between the two
roles, sometimes playing the bad thief, other times the good, that's understandable given our human weakness and the weight of so many crosses, but in continual
repentance and a heart that earnestly seeks to embrace the outstretched wounded
hand of God’s Will in the trials of our life, we shall be walking the path of
the good thief, even if in the meantime we struggle to stop grumbles escaping our
lips. Once the jagged cross of Christ is kissed, venerated with the lips
of the soul—a will that says, “Yes, I will pick up my daily cross and follow
you”— it says in return to the soul of every good thief: “Today you will be
with me in paradise.”</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
If such a soul is us, and by
God’s grace may it be, then we shall have to wait for heaven when we die,
following our final agonies. Then and only then will the veil to bliss be torn.
However, “today” is <i>today</i>—through faith, by grace, we can somehow live out paradise
here below even as the crucified Lord, by virtue of His divine nature, beheld the
beatific vision while He was dying on the cross. </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
To live out our paradise in
advance is to drag the joy of the Father’s love for us in His Son, poured out as
Holy Spirit, into the wounds of our pains below. Such wounds, touched by the
Cross—bridge to the Trinitarian mystery—are touched with divine love and will
seem hardly any different while we trudge through life down here, but when we
enter heaven—praised be God, let it be—such wounds, kissed by the likeness of
Christ’s, shall form the ecstasies of the angels and shall be an accidental
cause of greater joy on our part forevermore.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
So yes, in faith, is not our Lord saying, “Tomorrow you will be with me in paradise,
because today you already are.”</div>
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Message Header"/>
<w:LsdException Locked="false" Priority="11" QFormat="true" Name="Subtitle"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Salutation"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Date"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text First Indent"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text First Indent 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Note Heading"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text Indent 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text Indent 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Block Text"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Hyperlink"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="FollowedHyperlink"/>
<w:LsdException Locked="false" Priority="22" QFormat="true" Name="Strong"/>
<w:LsdException Locked="false" Priority="20" QFormat="true" Name="Emphasis"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Document Map"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Plain Text"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="E-mail Signature"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Top of Form"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Bottom of Form"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Normal (Web)"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Acronym"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Address"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Cite"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Code"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Definition"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Keyboard"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Preformatted"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Sample"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Typewriter"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Variable"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Normal Table"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="annotation subject"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="No List"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Outline List 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Outline List 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Outline List 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Simple 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Simple 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Simple 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Colorful 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Colorful 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Colorful 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 6"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 7"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 8"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 6"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 7"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 8"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table 3D effects 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table 3D effects 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table 3D effects 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Contemporary"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Elegant"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Professional"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Subtle 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Subtle 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Web 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Web 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Web 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Balloon Text"/>
<w:LsdException Locked="false" Priority="39" Name="Table Grid"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Theme"/>
<w:LsdException Locked="false" SemiHidden="true" Name="Placeholder Text"/>
<w:LsdException Locked="false" Priority="1" QFormat="true" Name="No Spacing"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading"/>
<w:LsdException Locked="false" Priority="61" Name="Light List"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 1"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 1"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 1"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 1"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 1"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 1"/>
<w:LsdException Locked="false" SemiHidden="true" Name="Revision"/>
<w:LsdException Locked="false" Priority="34" QFormat="true"
Name="List Paragraph"/>
<w:LsdException Locked="false" Priority="29" QFormat="true" Name="Quote"/>
<w:LsdException Locked="false" Priority="30" QFormat="true"
Name="Intense Quote"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 1"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 1"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 1"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 1"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 1"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 1"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 1"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 1"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 2"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 2"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 2"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 2"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 2"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 2"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 2"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 2"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 2"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 2"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 2"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 2"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 2"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 2"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 3"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 3"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 3"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 3"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 3"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 3"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 3"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 3"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 3"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 3"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 3"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 3"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 3"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 3"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 4"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 4"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 4"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 4"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 4"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 4"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 4"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 4"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 4"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 4"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 4"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 4"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 4"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 4"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 5"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 5"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 5"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 5"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 5"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 5"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 5"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 5"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 5"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 5"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 5"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 5"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 5"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 5"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 6"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 6"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 6"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 6"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 6"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 6"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 6"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 6"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 6"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 6"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 6"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 6"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 6"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 6"/>
<w:LsdException Locked="false" Priority="19" QFormat="true"
Name="Subtle Emphasis"/>
<w:LsdException Locked="false" Priority="21" QFormat="true"
Name="Intense Emphasis"/>
<w:LsdException Locked="false" Priority="31" QFormat="true"
Name="Subtle Reference"/>
<w:LsdException Locked="false" Priority="32" QFormat="true"
Name="Intense Reference"/>
<w:LsdException Locked="false" Priority="33" QFormat="true" Name="Book Title"/>
<w:LsdException Locked="false" Priority="37" SemiHidden="true"
UnhideWhenUsed="true" Name="Bibliography"/>
<w:LsdException Locked="false" Priority="39" SemiHidden="true"
UnhideWhenUsed="true" QFormat="true" Name="TOC Heading"/>
<w:LsdException Locked="false" Priority="41" Name="Plain Table 1"/>
<w:LsdException Locked="false" Priority="42" Name="Plain Table 2"/>
<w:LsdException Locked="false" Priority="43" Name="Plain Table 3"/>
<w:LsdException Locked="false" Priority="44" Name="Plain Table 4"/>
<w:LsdException Locked="false" Priority="45" Name="Plain Table 5"/>
<w:LsdException Locked="false" Priority="40" Name="Grid Table Light"/>
<w:LsdException Locked="false" Priority="46" Name="Grid Table 1 Light"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark"/>
<w:LsdException Locked="false" Priority="51" Name="Grid Table 6 Colorful"/>
<w:LsdException Locked="false" Priority="52" Name="Grid Table 7 Colorful"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 1"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 1"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 1"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 1"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 1"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 1"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 1"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 2"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 2"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 2"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 2"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 2"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 2"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 2"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 3"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 3"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 3"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 3"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 3"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 3"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 3"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 4"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 4"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 4"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 4"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 4"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 4"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 4"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 5"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 5"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 5"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 5"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 5"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 5"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 5"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 6"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 6"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 6"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 6"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 6"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 6"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 6"/>
<w:LsdException Locked="false" Priority="46" Name="List Table 1 Light"/>
<w:LsdException Locked="false" Priority="47" Name="List Table 2"/>
<w:LsdException Locked="false" Priority="48" Name="List Table 3"/>
<w:LsdException Locked="false" Priority="49" Name="List Table 4"/>
<w:LsdException Locked="false" Priority="50" Name="List Table 5 Dark"/>
<w:LsdException Locked="false" Priority="51" Name="List Table 6 Colorful"/>
<w:LsdException Locked="false" Priority="52" Name="List Table 7 Colorful"/>
<w:LsdException Locked="false" Priority="46"
Name="List Table 1 Light Accent 1"/>
<w:LsdException Locked="false" Priority="47" Name="List Table 2 Accent 1"/>
<w:LsdException Locked="false" Priority="48" Name="List Table 3 Accent 1"/>
<w:LsdException Locked="false" Priority="49" Name="List Table 4 Accent 1"/>
<w:LsdException Locked="false" Priority="50" Name="List Table 5 Dark Accent 1"/>
<w:LsdException Locked="false" Priority="51"
Name="List Table 6 Colorful Accent 1"/>
<w:LsdException Locked="false" Priority="52"
Name="List Table 7 Colorful Accent 1"/>
<w:LsdException Locked="false" Priority="46"
Name="List Table 1 Light Accent 2"/>
<w:LsdException Locked="false" Priority="47" Name="List Table 2 Accent 2"/>
<w:LsdException Locked="false" Priority="48" Name="List Table 3 Accent 2"/>
<w:LsdException Locked="false" Priority="49" Name="List Table 4 Accent 2"/>
<w:LsdException Locked="false" Priority="50" Name="List Table 5 Dark Accent 2"/>
<w:LsdException Locked="false" Priority="51"
Name="List Table 6 Colorful Accent 2"/>
<w:LsdException Locked="false" Priority="52"
Name="List Table 7 Colorful Accent 2"/>
<w:LsdException Locked="false" Priority="46"
Name="List Table 1 Light Accent 3"/>
<w:LsdException Locked="false" Priority="47" Name="List Table 2 Accent 3"/>
<w:LsdException Locked="false" Priority="48" Name="List Table 3 Accent 3"/>
<w:LsdException Locked="false" Priority="49" Name="List Table 4 Accent 3"/>
<w:LsdException Locked="false" Priority="50" Name="List Table 5 Dark Accent 3"/>
<w:LsdException Locked="false" Priority="51"
Name="List Table 6 Colorful Accent 3"/>
<w:LsdException Locked="false" Priority="52"
Name="List Table 7 Colorful Accent 3"/>
<w:LsdException Locked="false" Priority="46"
Name="List Table 1 Light Accent 4"/>
<w:LsdException Locked="false" Priority="47" Name="List Table 2 Accent 4"/>
<w:LsdException Locked="false" Priority="48" Name="List Table 3 Accent 4"/>
<w:LsdException Locked="false" Priority="49" Name="List Table 4 Accent 4"/>
<w:LsdException Locked="false" Priority="50" Name="List Table 5 Dark Accent 4"/>
<w:LsdException Locked="false" Priority="51"
Name="List Table 6 Colorful Accent 4"/>
<w:LsdException Locked="false" Priority="52"
Name="List Table 7 Colorful Accent 4"/>
<w:LsdException Locked="false" Priority="46"
Name="List Table 1 Light Accent 5"/>
<w:LsdException Locked="false" Priority="47" Name="List Table 2 Accent 5"/>
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Br. John-Josephhttp://www.blogger.com/profile/05262068772046293194noreply@blogger.com0tag:blogger.com,1999:blog-8151849891901686872.post-1966414815033008232019-02-05T16:04:00.002+11:002019-12-29T22:58:59.643+11:00The Hiddenness of the Holy Family: Joining the Holy House (Part IV)<div style="text-align: justify;">
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<span style="color: #cc0000;"><b><i><span style="color: #cc0000;">-- </span><span style="color: blue;"><a href="https://tenstringedlyreofthenewisrael.blogspot.com/2019/01/the-hiddenness-of-holy-family-hide-and.html" target="_blank"><span style="color: #cc0000;">PART I</span></a></span><span style="color: #cc0000;"> / <a href="https://tenstringedlyreofthenewisrael.blogspot.com/2019/01/the-hiddenness-of-holy-family-unveiling.html" target="_blank">PART II</a> / <a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#editor/target=post;postID=3671810812268285794;onPublishedMenu=allposts;onClosedMenu=allposts;postNum=3;src=postname" target="_blank">PART III</a> --</span></i></b></span></div>
<br />
<div style="text-align: justify;">
<span style="color: red;"><span style="color: red;"><span style="color: #0b5394;"><span style="color: blue;">This four-part series explores Jesus, Mary and Joseph in the aspect of their Hidden Life.
Namely by drawing on 2 Maccabees 2:4-8 which mentions how at the time of
the Babylonian conquest Jeremiah hid the tabernacle tent, ark of the
covenant and altar of incense in a cave. Part IV looks at how </span></span></span></span><span style="color: red;"><span style="color: red;"><span style="color: #0b5394;"><span style="color: blue;">the disclosing of the glories of the Holy Family was prophesied from
old, and what the fulfillment of this prophecy should practically and spiritually mean
for us as Catholics today. The article ends with a poem titled, 'God Hides Precious Things.'</span></span></span></span></div>
<div style="text-align: justify;">
</div>
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<br /></div>
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<br /></div>
<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgjhK7dO5AJH1tty2Tsm73H95gYedkXz9g9PRcdiGBot0Ie52BKsdHt7RjVTdXTAxBsDWyU6EBblPDyL6Np5n1c5lt_XKH9zJ_GSwU6kjcRPNbXgUFKEQsUgjhAviT1cUKKr0L5pYP3xJc/s1600/holy+family+part.png" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="586" data-original-width="680" height="550" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgjhK7dO5AJH1tty2Tsm73H95gYedkXz9g9PRcdiGBot0Ie52BKsdHt7RjVTdXTAxBsDWyU6EBblPDyL6Np5n1c5lt_XKH9zJ_GSwU6kjcRPNbXgUFKEQsUgjhAviT1cUKKr0L5pYP3xJc/s640/holy+family+part.png" width="640" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Stained glass from St. Mary's Basilica Phoenix, AZ (cropped), photograph by <a href="https://www.flickr.com/photos/paullew/38529837335" target="_blank">Lawrence OP</a>.</td></tr>
</tbody></table>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<br />
<h2 class="MsoNoSpacing" style="text-align: center;">
<b>PART IV: JOINING THE HOLY HOUSE</b></h2>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<h3 class="MsoNoSpacing" style="text-align: center;">
<b><span style="font-variant: small-caps;">1. The Prophesied Disclosing of
the Holy Family</span></b></h3>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span style="font-family: "times" , "times new roman";"><span style="color: #20124d; float: left; font-size: 105px; line-height: 46px; padding-right: 3px; padding-top: 18px;">T</span>he unveiling of the Holy Family—Jesus as Living Tent,
Mary as Living Ark and Joseph as Living Altar—in the life of the Church is a
fulfillment of that prophecy uttered by Jeremiah and recorded in 2 Maccabees: “The
place [of the tent, ark and altar] shall be unknown until God gathers his
people together again and shows his mercy. And then the Lord will disclose
these things” (2:7-8). Sure, this prophecy may have its literal fulfillment
when the material items are revealed, but its spiritual and most lofty
fulfillment, relates to the revealing of the glories of the Holy Family and
their Hidden Life.</span></div>
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<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
This ‘gathering together’ spoken of by Jeremiah has taken
place already in the Person of Jesus Christ, who by His life, death, resurrection,
and ascension was lifted up from the earth. As the Lord said: “When I am lifted
up from the earth, I will draw all men to myself” (Jn 12:32). Yet the power of
Jesus’ ‘gathering-in,’ accomplished in Him, the Head of the Church, is yet to
fully manifest itself in His Pilgrim Body, the Church on earth.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
When the Church on earth has accomplished her mission of
spreading the Good News, lifting up the Name of Jesus to the highest degree—adoring
His Real Presence, and opening men’s minds to His love—then once that degree of
worship foreknown and ordained by God is reached, the ‘gathering-in’ will be
accomplished. In part, it will reach a degree of perfection beforehand at the
ingrafting of the Jewish People into the Catholic Church, prophesised in
Scripture and explicated by St. Paul in Romans 11. Yet fundamentally, during
this entire interim stage before the Second Coming, the Church perfects this
‘gathering-in’ by the power of the Spirit, wherever Jesus is lifted-up higher
and higher in the life of Her pilgrim members—most notably in her Saints. </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
The Church’s growing devotion and appreciation of Mary
and Joseph, the Saints among Saints, is thus essential to this task of lifting
Jesus “up from the earth”. For how else can the Body of the Church on earth
lift higher Christ who is her Head, other than by honouring and lifting-up Mary
its Neck, Throne-Seat of the Head, and Joseph its Spine, Pillar of this Throne?
There is no other way, and this is why God has manifested the truths about Mary
and Joseph in these latter days, and will continue to do so, because it is the
final step to lifting-up high the Name of Jesus. This is the Name which Mary
and Joseph utter with all their being more perfectly than us all. For it was to
Mary whom this Name Jesus was first revealed, and it was given to Joseph to
bestow the Name of Jesus (Lk 1:31; Mt 1:21). By learning about these parents of
Jesus, the first lovers of His Holy Name, and coming to devote ourselves to
them, we offer their very own perfect glorification of Jesus, to He who is our
Head.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
The words of Jeremiah, “and then the Lord will disclose
these things” is thus being fulfilled in our time as we venture deeper into a devout
knowing of the Holy Family, whom God is disclosing to us in their individual distinctness
and trinal-unity of grace in these latter days. The Temple of the Church at
large, and our own interior temples, are fully furnished as it were, and the
perfection of our worship consolidated, when the Holy Family resides within
through conscious proclamation and devotion.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<h3 class="MsoNoSpacing" style="text-align: center;">
<b><span style="font-variant: small-caps;">2. God Wants Not One, Not Two, But
Three</span></b></h3>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
The Holy Place from Moses’ to David’s time, and later the
ancient temple of Solomon which served as the holy tent itself, would not have
been complete without each of the three holy articles. All were essential to
the God ordained layout and functioning of the sacred liturgical services. Take
one element out, such as the ark or altar of incense, and it would not be how
God intended it. We only need consult the Books of Exodus and Leviticus to see the
careful precision of God in these matters. If the ancient Israelites were to
take one of these articles away for no reason, and went on with their rituals,
God would have been displeased with them for their failure to heed His designs.
All the same with the Holy Family. Having come to an awareness of the
importance of these three personages how can we neglect any one of them—namely
Mary and/or Joseph, as if we are doing God in Jesus Christ any favours by ignoring
the parents He chose. </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<h3 class="MsoNoSpacing" style="text-align: center;">
<b><span style="font-variant: small-caps;">3. The Mystery of the Holy Family</span></b></h3>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
While it is true that God has, is and will reveal these
blessed persons as individuals and in their communal bond as Family, unmasking
as it were the glories of their Hidden Life; it is also true that the Holy
Family will always remain hidden. This is because no matter how much we come to
know them, we will never exhaust what can be known about them and the glories
of their life together.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
In classical terms we speak of the mystery of the
Trinity. It is the fundamental and most important belief of Christianity, after
which comes the Incarnation and Paschal Mystery of Jesus Christ. This then
leads us to the mystery of the Holy Spirit in His connection to the mystery of
the Church. Salvific (‘stuff about how we are saved’) and eschatological
(‘eternal stuff’) mysteries are necessarily entwined in these.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
In the terrestrial realm the Holy Family stands as the
perfect created-embodiment of each of the central mysteries of faith: the Trinity,
Christ, and the Church. This is made possible because of Jesus, the Word
Incarnate, who in choosing Mary as Mother and Joseph as Earthly Father, made
them one moral and spiritual unit with the mystery of His Incarnation.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjIMYRxoT6lbMuha5QozgYytuPzKG0h_K-4UTjfh6bXzEtEt0iMY5hIMTkFecRcuJrJH0WmAdt7pxlLm2tWgh7Qu8Om5bbxf_utu6W6xswJQIMCssYpMcpjSWLYnro8k-CYqvbBxVeRJOk/s1600/holy+family+2.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" data-original-height="717" data-original-width="576" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjIMYRxoT6lbMuha5QozgYytuPzKG0h_K-4UTjfh6bXzEtEt0iMY5hIMTkFecRcuJrJH0WmAdt7pxlLm2tWgh7Qu8Om5bbxf_utu6W6xswJQIMCssYpMcpjSWLYnro8k-CYqvbBxVeRJOk/s320/holy+family+2.png" width="257" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">'Holy Family,' Rafael Flores, 1857.</td></tr>
</tbody></table>
<div class="MsoNoSpacing" style="text-align: justify;">
There was also another effect—by choosing Mary and Joseph
and becoming a child under their charge, His Divinity anointed them, along with
His own humanity, with the Holy Spirit, to be made Living Icons of the Trinity.
The Son thus fashioned for Himself an earthly image of the Holy Trinity in the
Holy Family. Hence His own humanity was the Incarnation of Himself as Son,
while Mary was made the Living Icon of the Holy Spirit, and Joseph the Living
Icon of the Father. Sure, the whole Trinity was concentrated in Christ’s
humanity, “for in him all the fullness of the godhead dwells corporeally” (Col
2:9), but He gave Mary and Joseph a signal share in representing the Two Other
Persons of the Holy Trinity because that is what it pleased Him to do. He
wanted to be born into a family of three, just as He was eternally begotten in
the Family of Three. This is in keeping with God’s self-willed-impulse to
create man in His own image and likeness. Hence the Holy Trinity fashioned the
Holy Family to Their image and likeness on earth (Gen 1:26).</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
This Holy Family participated in the Godhead’s Trinal
Life on earth not as isolated individuals divorced from cultural patrimony or
spiritual communion, but as the consummative fulfillment of Israel and the
nucleus and beginning of the Holy Church. All because Mary and Joseph were
foundational members grafted indissolubly by grace to Its Head—to Christ their
Son, Head of the Church. A Church which began nowhere else but in Mary’s womb,
under Joseph’s care, and flourished secretly in their Holy House. Such that since
then and forevermore, this Blessed Family, called the <a href="https://taylormarshall.com/2012/03/saint-joseph-as-belonging-to-order-of.html" target="_blank">Hypostatic-Order</a>, the
highest order of the Church—a term predating, but employed by Pius XI<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_edn1" name="_ednref1" style="mso-endnote-id: edn1;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 107%;">[i]</span></span></span></span></a>
and the esteemed Dominican Fr. Reginald Garrigou-Lagrange<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_edn2" name="_ednref2" style="mso-endnote-id: edn2;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 107%;">[ii]</span></span></span></span></a>—and
the Incarnational-Circle by St. Laurence of Brindisi, together constitutes what
has been called the “Church in miniature (Ecclesia domestica),” the Domestic
Church, and what we might also call the Locus of the Church, Nucleus of the
Church, and Supreme Communal Typus of the Church.<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_edn3" name="_ednref3" style="mso-endnote-id: edn3;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 107%;">[iii]</span></span></span></span></a></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
These are titles which we can rightly bestow on the Holy
Family, and the meaning they seek to describe and imply helps us understand
something about them, something about who they are, and something about the
mystery God worked within them, and still works in them. But as we know, in the
traditional and deepest Christian sense, mysteries are not inaccessible, but
supreme realities to which God calls us to spiritually participate in. </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<h3 class="MsoNoSpacing" style="text-align: center;">
<b><span style="font-variant: small-caps;">4. Altera Domus Sancta</span></b></h3>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
God hid the material articles of the temple, and He has partially
hid, and still partially hides, the Holy Family from the awareness of the
pilgrim Church. Even though much remains to be unveiled, the Holy Family has been
shown to the Church in glorious array, because the Lord God believes the Church
is ready to honour and appreciate them fittingly as He so desires and has
longed for.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
We are also at a time where the family institution is
under attack, perhaps especially fatherhood—hence the belated and much needed
manifestation about St. Joseph. The demonic influence behind this attack against the family is highlighted by the words of the central seer of Fatima, the Servant of God Sr. Lucia, written to Cardinal <span id="docs-internal-guid-7c9e98fc-30d5-9349-6fdc-67d6e1db8ead">Caffarra</span>: "Father, a time will come when the decisive battle between the kingdom of Christ and Satan will be over marriage and the family." This attack has also harmed the outer-integrity of Holy Mother Church
in Her institutionality - marred by human sin, especially by some of its
prelates who are called to be spiritual fathers. This has only added terribly to the scale of injustice against children in our age, where children are not taught spiritual and moral truths, and where millions each year are aborted.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
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<div class="MsoNoSpacing" style="text-align: justify;">
The perfect model of the Holy Family is thus needed more
than ever, and God knows this. The Holy Family is the antidote to our troubles. Pope St. Paul VI understood this, and so he says “The home of Nazareth is the
school where we begin to understand the life of Jesus – the school of the
Gospel [...] May Nazareth teach us what family life is, its communion of love,
its austere and simply beauty, and its sacred and inviolable character.”<a href="http://#_edn4" name="_ednref1" style="mso-endnote-id: edn1;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 107%;">[iv]</span></span></span></span></a> John Paul II echoed these sentiments, stating that the Holy Family is the “prototype
and example for all Christian families […] and it will not fail to help
Christian families—indeed, all the families in the world.”<a href="http://#_edn5" name="_ednref2" style="mso-endnote-id: edn2;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 107%;">[v]</span></span></span></span></a>
We are to apply these words not only to literal families, but religious communities,
parishes, and the Family of God itself—the Church. We need the Holy Family.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
God has thus prepared the Church to come to a humble
realisation of our need of Jesus, not divorced from His Family, but with His
Family, and is calling us, as He has through His Vicars, in this time as His
Body, to renew that same submission of obedience and filial trust He as Head
gave to Mary and Joseph years ago. He wants us to do the same and live the
spirit of Nazareth, summarised is these words: "He went down with them and
came to Nazareth, and he submitted himself to them" (Lk 2:51).</div>
<div style="mso-element: endnote-list;">
</div>
<br />
<div class="MsoNoSpacing" style="text-align: justify;">
How can we not beg the Lord to grant us the grace He is
offering in our time— to be able to welcome them into our interior abode,
families, communities and parishes, not simply as isolated figures, but
together as the Holy Family. Welcoming them in, Jesus, Mary and Joseph, to make
of our dwellings <i>altera Domus Sancta</i>, another Holy House, like at
Nazareth, where God is known, loved and served to utter perfection.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<h3 class="MsoNoSpacing" style="text-align: center;">
<b><span style="font-variant: small-caps;">5. Hiding Ourselves in the Holy
House</span></b></h3>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Indeed, what does it even mean to ‘live the spirit of
Nazareth,’ to live out the Hidden Life, and to allow our souls to become
another Holy House where the Trinity dwells, by means of the Holy Family
residing within? It means that while we open ourselves up to God’s revelation
and unveiling of Himself in the Holy Family in our minds, hearts and daily
lives, we must also allow ourselves to be concealed and hidden in the Mystery
who is our God, as He too is concealed and hidden in the Mystery which is the Holy
Family.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
In other words, to truly immerse ourselves into our “eternal
God [who] is a dwelling place” (Deut 33:27) we must enter into the hiddenness
of Jesus, Mary and Joseph, into the Holy House of Nazareth, the Living Temple
where God’s Incarnate Presence dwelt, and where His Face was given flesh in
Christ. As it is written, “You shall hide them in the secret place of <span dir="RTL" lang="HE" style="mso-ansi-font-size: 14.0pt; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-size: 12.0pt; mso-bidi-language: HE;">פָּנֶיךָ</span><span dir="LTR"></span><span dir="LTR"></span><span lang="HE" style="font-size: 14.0pt; mso-bidi-font-size: 12.0pt;"><span dir="LTR"></span><span dir="LTR"></span> </span>(your
face/presence)” (Ps 31:20).</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
St. John the Baptist presents us with a spiritual
disposition that acts like a key or passcode to enter the Holy House. It is
summarised when he declared: “He must increase, but I must decrease” (Jn 3:30).
These words were applied to the Person of Jesus who is God, and God is a
Trinity of Persons. To invoke an idea mentioned earlier—the Holy Family is the
Living Communal Sacrament of the Holy Trinity. Therefore, to summarise what
allowing ourselves to be concealed and hidden in God in union with the Holy
Family is, we might say: “They must increase, but I must decrease,” “Jesus,
Mary and Joseph must increase, but I must decrease.”</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
This practically involves a disposition of heart that
subjugates all to the Holy Family, praying through them and living in communion
with them. In turn our personal imperfections, especially in our capacity to
love and worship, are eclipsed by Mary and Joseph, through whom we offer their
perfect love and worship uniquely as our own to God, in, with and through
Christ. Even the multitude of our acts, when entrusted to Mary and Joseph,
become purified and glorious, knitted to the perfect acts of the Holy Family—which
always have as their source, the humanity of Jesus, and as their summit, His
Divinity—so that our acts become a renewal of that perfect praise offered to
God in the Holy House all those years ago.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
So as God continues to show case to the Church the Holy
Family, bringing out of the cavern of obscurity the glories of the New Tent,
New Ark and New Altar, we ourselves are being summoned into deeper hiddenness,
into deeper depths of intimacy with God, as manifested and mediated through the
Holy Family.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Their Holy House is the Cavern of Hiddenness, the Place
of Concealment. It is here God became man and revealed Himself by concealing
Himself in a hidden life of ordinariness. (Blrr-di-blrr, re-read that!) This
Holy House must become our home. A room has been prepared for us in it (Jn
14:2-3). To us this Holy House is not a clay building, but the reality of God
Himself, in whom Jesus, Mary and Joseph, lived and moved and had their being.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
In Spirit let us join Mary and Joseph and speak Word to
Word as they would have, day after day, night after night. Let our lips be as
nimble as the pen of the scribe, confessing to our God and King the longing of
our heart (Ps 45:1) in words not unlike those that would have been uttered by
Mary and Joseph:</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="margin: 0cm 1cm 0.0001pt; text-align: justify;">
Thou art my hiding place, thou
dost preserve me from distress, with songs of deliverance thou dost surround
me. Thou art my hiding place and my shield; I hope in thy word. For the hidden
things belong to Adonai our God and it is the glory of God to hide a thing, but
it is the glory of kings to search for a thing. Thus draw me after you, let us
make haste. The King has brought me into his chambers. We will exult and
rejoice in you; we will extol your love more than wine; rightly do they love
you. (Ps 32:7; 119:14; Deut 29:29; Prov 25:2; Song 1:4).</div>
<div class="MsoNoSpacing" style="margin: 0cm 1cm 0.0001pt; text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
And to those who hide in Him, as did Mary and Joseph, these
are words Jesus our Beloved King whispers within:</div>
<div class="MsoNoSpacing" style="margin: 0cm 1cm 0.0001pt; text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="margin: 0cm 1cm 0.0001pt; text-align: justify;">
O my dove, in the clefts of the
rock, in the hidden places of the cliff, let me see your face, let me hear your
voice, for your voice is sweet, and your face is comely.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
So even while we seek the hidden face of God, God seeks
out our face, marred by sin but loved by Him. Yet for the face He finds in the
hidden clefts of His Holy House, made childlike in the lap of Joseph and bosom
of Mary, He sees in our face nothing but the splendour of His Son’s visage.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<h3 class="MsoNoSpacing" style="text-align: center;">
<b><span style="font-variant: small-caps;">6. Conclusion</span></b></h3>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
We’ve covered a lot while hardly touching on anything. It
makes us think, who even knows what it means to dwell in the Holy House, to live
out the Hidden Life of the Holy Family? At least God does, and He has assigned
Joseph as the Master of this House, Head of this Family, and the Custodian of
Its Life. If we “go to Joseph” (Gen 41:55), as Porter he will let us in, and as
a Spiritual Father, he will teach us the ropes—<i>somehow</i>, <i>someway</i>,
in our prayer lives and normal living.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
One thing is for sure, it sure is beautiful; and those
who ask to abide therein, shall abide therein; those who seek for it, shall
find it; and those who knock upon its door, will have it opened to them and
shall learn what it means to be loved.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Since the soul who desires to “dwell in the house of the
LORD all the days” of her life (Ps 27:4), in union with Jesus, Mary and Joseph,
shall by faith be efficaciously welcomed-in. They shall come to make a home
within this Home of Homes—the Holy Place of the Temple of the Church. Even the
most sinful soul, plagued by enemies, that is, riddled with countless
imperfections, will find a refuge in this Holy House, a warm and ready Seat of
Mercy, at the Table of the Lord where the Bread of Life, Chalice of Salvation
and Lamb of God lay spread for a banquet. As the Psalmist exclaims: </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="margin: 0cm 1cm 0.0001pt; text-align: justify;">
For he will hide me in his shelter
in the day of trouble; he will conceal me under the cover of his tent, he will
set me high upon a rock. And now my head shall be lifted up above my enemies
round about me; and I will offer in his tent sacrifices with shouts of joy; I
will sing and make melody to the LORD. (Ps 27:5-6).</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
This is the hymn of those who through true devotion to
Mary and Joseph have been especially engrafted into the Humanity of Christ, as
quasi-appendages of the Order of the Hypostatic-Union. Quite simply, it is the psalm
of those adopted into the Holy Family and who live under the shelter of their
Home—the Trinity’s abode.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<h3 class="MsoNoSpacing" style="text-align: center;">
<b><span style="font-variant: small-caps;">18. Poem: 'God Hides Precious Things'</span></b></h3>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: center;">
<i>A poem that
touches on the various themes explored within this series.</i></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="margin-left: 62.35pt; text-align: justify;">
God
hides precious things</div>
<div class="MsoNoSpacing" style="margin-left: 66pt; text-align: justify;">
in
the hollows and in the dens</div>
<div class="MsoNoSpacing" style="margin-left: 62.35pt; text-align: justify;">
in
cavernous mountains</div>
<div class="MsoNoSpacing" style="margin-left: 66pt; text-align: justify;">
out
of sight of men.</div>
<div class="MsoNoSpacing" style="margin-left: 62.35pt; text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="margin-left: 62.35pt; text-align: justify;">
And
so He commanded</div>
<div class="MsoNoSpacing" style="margin-left: 66pt; text-align: justify;">
old
Jeremias</div>
<div class="MsoNoSpacing" style="margin-left: 62.35pt; text-align: justify;">
to
flee the barbarous hand</div>
<div class="MsoNoSpacing" style="margin-left: 66pt; text-align: justify;">
to
hide away the ark,</div>
<div class="MsoNoSpacing" style="margin-left: 62.35pt; text-align: justify;">
the
altar, the sacred tent</div>
<div class="MsoNoSpacing" style="margin-left: 66pt; text-align: justify;">
in
Nebo or Sinai’s peak</div>
<div class="MsoNoSpacing" style="margin-left: 62.35pt; text-align: justify;">
‘neath
Moses-feet</div>
<div class="MsoNoSpacing" style="margin-left: 62.35pt; text-align: justify;">
where
once they stood</div>
<div class="MsoNoSpacing" style="margin-left: 66pt; text-align: justify;">
wrapped
in cloud.</div>
<div class="MsoNoSpacing" style="margin-left: 62.35pt; text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="margin-left: 62.35pt; text-align: justify;">
And
so in turn</div>
<div class="MsoNoSpacing" style="margin-left: 66pt; text-align: justify;">
the
Father High</div>
<div class="MsoNoSpacing" style="margin-left: 62.35pt; text-align: justify;">
hid
away His Virgin Ark,</div>
<div class="MsoNoSpacing" style="margin-left: 66pt; text-align: justify;">
tent-pitched
Son</div>
<div class="MsoNoSpacing" style="margin-left: 62.35pt; text-align: justify;">
and
Altar Man,</div>
<div class="MsoNoSpacing" style="margin-left: 66pt; text-align: justify;">
in
a cave ‘neath David’s feet</div>
<div class="MsoNoSpacing" style="margin-left: 62.35pt; text-align: justify;">
away
from men</div>
<div class="MsoNoSpacing" style="margin-left: 66pt; text-align: justify;">
beside
the hen</div>
<div class="MsoNoSpacing" style="margin-left: 62.35pt; text-align: justify;">
and
stable sheep.</div>
<div class="MsoNoSpacing" style="margin-left: 62.35pt; text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="margin-left: 62.35pt; text-align: justify;">
And
only there the shepherd greet</div>
<div class="MsoNoSpacing" style="margin-left: 66pt; text-align: justify;">
the
Shepherd Priest</div>
<div class="MsoNoSpacing" style="margin-left: 62.35pt; text-align: justify;">
from
Palace of the empyrean,</div>
<div class="MsoNoSpacing" style="margin-left: 66pt; text-align: justify;">
Temple
of the Trinity</div>
<div class="MsoNoSpacing" style="margin-left: 62.35pt; text-align: justify;">
where
angels feast,</div>
<div class="MsoNoSpacing" style="margin-left: 66pt; text-align: justify;">
while
here it’s grain the cattle feed</div>
<div class="MsoNoSpacing" style="margin-left: 62.35pt; text-align: justify;">
in
cave unseen</div>
<div class="MsoNoSpacing" style="margin-left: 66pt; text-align: justify;">
by
mortal men</div>
<div class="MsoNoSpacing" style="margin-left: 62.35pt; text-align: justify;">
until
the time where all shall know,</div>
<div class="MsoNoSpacing" style="margin-left: 66pt; text-align: justify;">
when
God shall show,</div>
<div class="MsoNoSpacing" style="margin-left: 62.35pt; text-align: justify;">
the
glory of the Infant Bread,</div>
<div class="MsoNoSpacing" style="margin-left: 66pt; text-align: justify;">
the
grain, the Manna Moses fed</div>
<div class="MsoNoSpacing" style="margin-left: 62.35pt; text-align: justify;">
to
flock of Israel folk,</div>
<div class="MsoNoSpacing" style="margin-left: 66pt; text-align: justify;">
that
then and now and evermore</div>
<div class="MsoNoSpacing" style="margin-left: 62.35pt; text-align: justify;">
shall
adore,</div>
<div class="MsoNoSpacing" style="margin-left: 66pt; text-align: justify;">
to
taste on wood</div>
<div class="MsoNoSpacing" style="margin-left: 62.35pt; text-align: justify;">
where
manger stood</div>
<div class="MsoNoSpacing" style="margin-left: 66pt; text-align: justify;">
and
does as Altar grand</div>
<div class="MsoNoSpacing" style="margin-left: 62.35pt; text-align: justify;">
in
Joseph’s hands</div>
<div class="MsoNoSpacing" style="margin-left: 66pt; text-align: justify;">
the
Lamb of God,</div>
<div class="MsoNoSpacing" style="margin-left: 62.35pt; text-align: justify;">
a
little child</div>
<div class="MsoNoSpacing" style="margin-left: 66pt; text-align: justify;">
tabernacled
in the Ark,</div>
<div class="MsoNoSpacing" style="margin-left: 62.35pt; text-align: justify;">
locked
by David’s Key—</div>
<div class="MsoNoSpacing" style="margin-left: 66pt; text-align: justify;">
the
Lamb who seals and shows.</div>
<div class="MsoNoSpacing" style="margin-left: 62.35pt; text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="margin-left: 62.35pt; text-align: justify;">
For
Key, the Grain, the Lock of Wool</div>
<div class="MsoNoSpacing" style="margin-left: 66pt; text-align: justify;">
_in
Joseph’s right, and Ark in mighty left,</div>
<div class="MsoNoSpacing" style="margin-left: 62.35pt; text-align: justify;">
carried
from House of Bread,</div>
<div class="MsoNoSpacing" style="margin-left: 66pt; text-align: justify;">
on
shoulders to Egypt fled,</div>
<div class="MsoNoSpacing" style="margin-left: 62.35pt; text-align: justify;">
then
planted, borne, tilled and sown</div>
<div class="MsoNoSpacing" style="margin-left: 66pt; text-align: justify;">
in
Nazareth’s bed</div>
<div class="MsoNoSpacing" style="margin-left: 62.35pt; text-align: justify;">
as
godly garden closed,</div>
<div class="MsoNoSpacing" style="margin-left: 66pt; text-align: justify;">
an
Orchard House</div>
<div class="MsoNoSpacing" style="margin-left: 62.35pt; text-align: justify;">
where
Cedar Tree as Life did grow</div>
<div class="MsoNoSpacing" style="margin-left: 66pt; text-align: justify;">
from
graceful juice of Fruit did flow,</div>
<div class="MsoNoSpacing" style="margin-left: 62.35pt; text-align: justify;">
gilded
wood of Ark and Altar</div>
<div class="MsoNoSpacing" style="margin-left: 66pt; text-align: justify;">
golden
all gold,</div>
<div class="MsoNoSpacing" style="margin-left: 62.35pt; text-align: justify;">
hidden,
shut</div>
<div class="MsoNoSpacing" style="margin-left: 66pt; text-align: justify;">
in
Treasury Royal and closed like tomb.</div>
<div class="MsoNoSpacing" style="margin-left: 62.35pt; text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="margin-left: 62.35pt; text-align: justify;">
Yet
Risen King raised up an Eliakim,<a href="http://#_edn6" name="_ednref4" style="mso-endnote-id: edn4;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 107%;">[vi]</span></span></span></span></a></div>
<div class="MsoNoSpacing" style="margin-left: 66pt; text-align: justify;">
to seal,
unseal, close and ope’,</div>
<div class="MsoNoSpacing" style="margin-left: 62.35pt; text-align: justify;">
and
Hand he wields</div>
<div class="MsoNoSpacing" style="margin-left: 66pt; text-align: justify;">
this
Joseph who bears and shares</div>
<div class="MsoNoSpacing" style="margin-left: 62.35pt; text-align: justify;">
the
secret of the King Who’s God</div>
<div class="MsoNoSpacing" style="margin-left: 66pt; text-align: justify;">
and
so marvellously reveals</div>
<div class="MsoNoSpacing" style="margin-left: 62.35pt; text-align: justify;">
the
Revealer he hides</div>
<div class="MsoNoSpacing" style="margin-left: 66pt; text-align: justify;">
in frankincense
mist</div>
<div class="MsoNoSpacing" style="margin-left: 62.35pt; text-align: justify;">
Who’s
Infant Lamb that like Lion cries;</div>
<div class="MsoNoSpacing" style="margin-left: 66pt; text-align: justify;">
since
weighed and measured and found just</div>
<div class="MsoNoSpacing" style="margin-left: 62.35pt; text-align: justify;">
he
passes on the Voice’s key,</div>
<div class="MsoNoSpacing" style="margin-left: 66pt; text-align: justify;">
raises
higher he!</div>
<div class="MsoNoSpacing" style="margin-left: 62.35pt; text-align: justify;">
tearing
open gate of skies,</div>
<div class="MsoNoSpacing" style="margin-left: 66pt; text-align: justify;">
the
Woman shines!</div>
<div class="MsoNoSpacing" style="margin-left: 62.35pt; text-align: justify;">
the
firmaments' jaws where honey lies—</div>
<div class="MsoNoSpacing" style="margin-left: 66pt; text-align: justify;">
Jeremiah
points and shows,</div>
<div class="MsoNoSpacing" style="margin-left: 62.35pt; text-align: justify;">
Samson
shouts, every Egypt-idol quakes</div>
<div class="MsoNoSpacing" style="margin-left: 66pt; text-align: justify;">
and
Apep dies,<a href="http://#_edn7" name="_ednref5" style="mso-endnote-id: edn5;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 107%;">[vii]</span></span></span></span></a></div>
<div class="MsoNoSpacing" style="margin-left: 62.35pt; text-align: justify;">
while
Enoch, Elijah rise from street with happy sighs</div>
<div class="MsoNoSpacing" style="margin-left: 66pt; text-align: justify;">
as lightning
cracks and whips</div>
<div class="MsoNoSpacing" style="margin-left: 62.35pt; text-align: justify;">
the
Temple New</div>
<div class="MsoNoSpacing" style="margin-left: 66pt; text-align: justify;">
revealing
Mountain’s view.</div>
<div class="MsoNoSpacing" style="margin-left: 62.35pt; text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="margin-left: 62.35pt; text-align: justify;">
So
opened now, cavern dark,</div>
<div class="MsoNoSpacing" style="margin-left: 66pt; text-align: justify;">
what
every prophet yearned to see:</div>
<div class="MsoNoSpacing" style="margin-left: 62.35pt; text-align: justify;">
Living
Tent, Ark and Altar,</div>
<div class="MsoNoSpacing" style="margin-left: 66pt; text-align: justify;">
Jesus,
Mary and Joseph—</div>
<div class="MsoNoSpacing" style="margin-left: 66pt; text-align: justify;">
Earthly
Trinity</div>
<div class="MsoNoSpacing" style="margin-left: 71.5pt; text-align: justify;">
and
living quite ordin’ry—</div>
<div class="MsoNoSpacing" style="margin-left: 71.5pt; text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="margin-left: 62.35pt; text-align: justify;">
the
Holy Family.</div>
<div class="MsoNoSpacing" style="margin-left: 62.35pt; text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="margin-left: 62.35pt; text-align: justify;">
<br /></div>
<div style="text-align: justify;">
</div>
<div style="text-align: justify;">
</div>
<div style="text-align: justify;">
</div>
<div style="text-align: justify;">
</div>
<div style="text-align: justify;">
</div>
<div style="text-align: justify;">
</div>
<div style="text-align: justify;">
<i>This marks the end of this series.</i></div>
<div style="text-align: justify;">
<i>For more on the Holy Family <a href="http://www.ignitumtoday.com/2017/04/05/righteous-chaste-hidden-heart-saint-joseph/" target="_blank">click here</a> regarding Devotion to the Three Hearts.</i></div>
<div style="text-align: justify;">
<br />
<hr size="1" style="margin-left: 0px; margin-right: 0px;" width="33%" />
<div id="edn1">
<div class="Reference" style="text-align: left;">
<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_ednref1" name="_edn1" style="mso-endnote-id: edn1;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[i]</span></span></span></span></a>
‘March 19, 1935, Pius XI, speaking in honour of another French nun, Émilie de
Vialar, founder of the Sisters of St. Joseph of the Apparition’: “Indeed, it is
impossible to attain anything higher than the level of the hypostatic union,
the personal union of God with man… No glory can surpass that of the revelation
of the hypostatic of the divine Word… St. Joseph received this revelation.”
Consecration to St. Joseph (PDF), Society of Saint Pius X, p.7, http://www.sspx.com.au/Consecration_To_St_Joseph.pdf
(A great resource, however I do not agree nor endorse those views of the SSPX that
undermine the authority of the Papacy and Magesterium, and the validity of Vatican II and the Novus Ordo).</div>
</div>
<div id="edn2" style="text-align: left;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_ednref2" name="_edn2" style="mso-endnote-id: edn2;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[ii]</span></span></span></span></a>
Reginald Garrigou-Lagrange, O.P., <i>The Mother of the Saviour and our Interior
Lives</i>, Part II, Chp VII.</div>
</div>
<div id="edn3" style="text-align: left;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_ednref3" name="_edn3" style="mso-endnote-id: edn3;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[iii]</span></span></span></span></a>
As quoted by John Paul II in <i>Redemptoris Custos</i>, 7 (vi).</div>
<div id="edn1" style="mso-element: endnote;">
<div class="Reference">
<a href="http://#_ednref4" name="_edn1" style="mso-endnote-id: edn1;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[iv]</span></span></span></span></a>
See CCC 533 from Paul IV, A homily given by Pope Paul VI in Nazareth, 1964. </div>
</div>
<div id="edn2" style="mso-element: endnote;">
<div class="Reference">
<a href="http://#_ednref5" name="_edn2" style="mso-endnote-id: edn2;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[v]</span></span></span></span></a>
John Paul II, <i>Familiaris Consortio, On the Role of the Christian Family in
the Modern World</i>, Apostolic Exhortation, Nov 22 1981, 86,
http://w2.vatican.va/content/john-paul-ii/en/apost_exhortations/documents/hf_jp-ii_exh_19811122_familiaris-consortio.html</div>
</div>
</div>
<div id="edn4" style="text-align: left;">
<div class="Reference">
<a href="http://#_ednref6" name="_edn4" style="mso-endnote-id: edn4;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[vi]</span></span></span></span></a>
Eliakim (<span dir="RTL" lang="HE" style="background: white; color: #001320; font-size: 11.0pt;">אֶלְיָקִים</span><span dir="LTR"></span><span dir="LTR"></span>): A name meaning ‘risen/lifted up by God’
or ‘resurrection of God’. See Is 22:20.<span style="mso-bidi-language: HE;"></span></div>
</div>
<div id="edn5">
<div class="Reference" style="text-align: left;">
<a href="http://#_ednref7" name="_edn5" style="mso-endnote-id: edn5;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[vii]</span></span></span></span></a>
Apep, the Egyptian god of chaos, depicted as a giant serpent.</div>
</div>
</div>
Br. John-Josephhttp://www.blogger.com/profile/05262068772046293194noreply@blogger.com0tag:blogger.com,1999:blog-8151849891901686872.post-80679886801195707052019-02-01T13:59:00.001+11:002019-12-29T22:58:24.338+11:00The Hiddenness of the Holy Family: Unveiling the Altar of St. Joseph (Part III)<div class="MsoNoSpacing" style="text-align: justify;">
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<b><i><span style="color: #cc0000;">-- </span><span style="color: blue;"><span style="color: blue;"><a href="https://tenstringedlyreofthenewisrael.blogspot.com/2019/01/the-hiddenness-of-holy-family-hide-and.html" target="_blank"><span style="color: #cc0000;">PART I</span></a></span></span><span style="color: #cc0000;"><span style="color: blue;"> </span>/ <a href="https://tenstringedlyreofthenewisrael.blogspot.com/2019/01/the-hiddenness-of-holy-family-unveiling.html" target="_blank">PART II</a> / <a href="https://tenstringedlyreofthenewisrael.blogspot.com/2019/02/the-hiddenness-of-holy-family-joining.html" target="_blank">PART IV</a>--</span></i></b></div>
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<span style="color: red;"><span style="color: red;"><span style="color: #0b5394;"><span style="color: blue;">This series explores Jesus, Mary and Joseph in the aspect of their Hidden Life.
Namely by drawing on 2 Maccabees 2:4-8 which mentions how at the time of
the Babylonian conquest Jeremiah hid the tabernacle tent, ark of the
covenant and altar of incense in a cave. Part III of IV looks at God's
incremental unveiling of the glories of St. Joseph, Altar of Incense of the New Covenant.</span></span></span></span></div>
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi_xwswotjeN_zC1g9jyxpdBlr-d1d6lBcHibkeP1fK07PvkFHdPs-XzdeIN-QhrzRiLuvXEwCYrz8IAB4jGas6guy1FxlbzjQT_wkKyYx8NDQ5KYDHPu0x8jfyB1JCLL4VtR8k9saH5NQ/s1600/incense+altar+of.png" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="330" data-original-width="625" height="336" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi_xwswotjeN_zC1g9jyxpdBlr-d1d6lBcHibkeP1fK07PvkFHdPs-XzdeIN-QhrzRiLuvXEwCYrz8IAB4jGas6guy1FxlbzjQT_wkKyYx8NDQ5KYDHPu0x8jfyB1JCLL4VtR8k9saH5NQ/s640/incense+altar+of.png" width="640" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">The Altar of Incense in the Temple of Solomon</td></tr>
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<h2>
<b>PART III: UNVEILING THE ALTAR OF ST. JOSEPH</b></h2>
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<h3>
<b><span style="font-variant: small-caps;">1. Step Three: Unveiling the Altar
of Incense</span></b></h3>
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<h4>
<b>1.1 Historical Overview</b></h4>
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<span style="font-family: "times" , "times new roman";"><span style="color: #20124d; float: left; font-size: 105px; line-height: 46px; padding-right: 3px; padding-top: 18px;">W</span>e now come to St. Joseph, the Altar of Incense of the
New Covenant. The most obscure of the three members of the Holy Family. It is no surprise that for the
most part the first 1300 years of Christendom had little to say about him. After
all, first things first, second things second, and third things third. </span></div>
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Some form of devotion to St. Joseph has existed since the
earliest times, as is exampled in <a href="https://www.catholiccompany.com/getfed/prayer-st-joseph-50-ad/" target="_blank">the prayer</a> invoking his aid commonly dated to the first
century. Yet it’s difficult to assess the extent of such devotion. Many of the
Early Fathers, such as Augustine, Jerome and Ephrem, held Joseph in great
esteem. The devotion was present but it was subtle. Little was said
about St. Joseph for over a millennium.<br />
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<h4 style="text-align: center;">
1.1.1 The Fourteenth to Eighteenth Century </h4>
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A deep understanding about Joseph’s dignity and the universality
of devotion to him only began sprouting up around the end of the fourteenth
century. Figures such as St. Bernardino of Siena (1380-1444), St. Vincent
Ferrier (1350-1419), Pierre d’Ailly (1351-1420), and Jean Gerson (1363-1429)
helped paved the way, and for the first time in 1479 Pope St. Sixtus IV
introduced the Feast of St. Joseph on March 19. Over the next century much
contributed towards unveiling St. Joseph in the life of the Church, especially
by the Dominicans, Franciscans and newly formed Discalced Carmelites—most notably
St. Teresa of Avila, who has been referred to as the ‘Daughter of St. Joseph’. By
1570 Pope Pius V had extended the Feast of St. Joseph to the entire Roman Rite.</div>
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Over the next three hundred years devotion to Joseph grew
among the faithful. This was especially the case in France in the
counter-reformation period leading into the seventeenth-century which would
later be referred to by the Marquis de La Franquerie as “the great century of
Saint Joseph in France”. At this time numerous religious institutes were
founded with a deeply seated devotion to Joseph, taking his patronage and
naming churches and cloisters after him. Yet there were no major developments
taking place ‘from the top,’ most of the action was at the grass roots and concentrated
in France. However as a sign of looming increase in devotion to Joseph in the
Church at large, on December 19, 1726, Joseph was officially added to the <i>Litany
of the Saints</i> by Pope Benedict XIII.<br />
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<h4 style="text-align: center;">
1.1.2 Nineteenth Century - 'The Great Century of Saint Joseph'</h4>
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A major turn ‘from the top’ occurred during the
pontificate of Pius IX (1846-1878) in the nineteenth century, which has been
called for the Universal Church, ‘The Great Century of Saint Joseph’. During Pius
IX’s pontificate the month of March was dedicated to Joseph’s honour, and in
1870 in <i>Quemadmodum Deus</i>, the Pope proclaimed St. Joseph as the
Universal Patron of the Church. Writing, “Because of this sublime dignity… the
Church has always most highly honoured and praised Saint Joseph next to his spouse,
the Virgin Mother of God”.</div>
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At the time of <i>Quemadmodum Deus</i> the Bishop of
Poitiers, Cardinal Pie (1815–1880) wrote to his clergy in a <i>Pastoral
Instruction</i> in response to the question: ‘Why has devotion to St. Joseph
appeared so late?’:</div>
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Devotion to St. Joseph was one of
the gifts that the father of the family, with prudent economy, reserves among
his treasures for a later date… The silence surrounding the name and the power
of the blessed Joseph during the early ages of Christianity appears as an
extension of the silence that surrounded his time on earth; it is a
continuation of the hidden life whose splendors proved all the more amazing to
the minds and the hearts of the faithful for having remained unrevealed.</div>
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<br />
This response by Cardinal Pie relates to a well-known
prediction by the Dominican Isidore of Isolano (d.1522), who wrote in his <i>Summa
of the Gifts of Saint Joseph</i>:</div>
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Before the day of judgement all
the peoples will know and revere the name of the Lord, and the magnificent
gifts that God has given St. Joseph, gifts he has wanted to keep almost hidden
for a long period of time. It is then that the name of Joseph will abound […] for
the Lord will open the ears of their intelligence and great men will scrutinize
the inner gifts of God hidden in St. Joseph […] St. Joseph will give graces
from heaven on high to people who will invoke him.</div>
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<h4 style="text-align: center;">
1.1.3 'Joseph is a Growing Son'</h4>
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On this note, speaking about the growing devotion to St.
Joseph in the Church in these latter times, Edward Thompson, writing a decade after
Pius IX’s 1870 decree, compares the sudden spring-time like growth of Josephine
devotion to the ivy that sprung up overnight, to shelter Jonah from the heat of
the day.</div>
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This protecting tree, which has so
marvellously grown and flourished in these latter days, has no worm at its root
to destroy it as had Jonas's, but will prosper and extend its branches more and
more; for it is the tree [as the words of Jacob’s blessing to the old Joseph
were] “planted by the running waters”. “Joseph is a growing son, a growing son
by the fountain.”<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_edn1" name="_ednref1" style="mso-endnote-id: edn1;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 107%;">[i]</span></span></span></span></a></div>
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Pope Leo XIII’s encyclical <i>Quamquam Pluries</i>, <i>On
Devotion to St. Joseph</i> (1889), is another important Church document regarding
the central role of Joseph in the life of the Church. He says devotion to
Joseph has “developed and gradually increased, grow[ing] into greater
proportions in Our time, particularly after Pius IX.”<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_edn2" name="_ednref2" style="mso-endnote-id: edn2;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 107%;">[ii]</span></span></span></span></a>
He goes on to clearly state the eminent dignity of Joseph unparalleled after
that of Mary his Spouse, in whose dignity he shares. Therefore, Leo writes, “devotion
to St. Joseph should engraft itself upon the daily pious practices of Catholics”
stating that “We desire that the Christian people should be urged to it above
all by Our words and authority.”<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_edn3" name="_ednref3" style="mso-endnote-id: edn3;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 107%;">[iii]</span></span></span></span></a><br />
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<h4 style="text-align: center;">
<span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 107%;">1.1.4 Twentieth Century</span></span></span></span></h4>
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<a href="http://static1.squarespace.com/static/59f88a70bce176951da623c1/59f88b47ec212d7d776a7d73/5a99b3d4652dea1092c37808/1520026099212/ite+ad+Joseph.jpg?format=1500w" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="800" data-original-width="754" height="320" src="https://static1.squarespace.com/static/59f88a70bce176951da623c1/59f88b47ec212d7d776a7d73/5a99b3d4652dea1092c37808/1520026099212/ite+ad+Joseph.jpg?format=1500w" width="299" /></a></div>
There hasn’t been a Pope since Pius IX who has not clearly
taken up this Josephine cause, most notably Pope St. John XXIII, called ‘The Pope
of St. Joseph.’ He expressly placed Vatican II under St. Joseph’s patronage.<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_edn4" name="_ednref4" style="mso-endnote-id: edn4;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 107%;">[iv]</span></span></span></span></a></div>
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In the early 20<sup>th</sup> Century at the apparitions of
Fatima, God seemed pleased to also reveal a sign regarding the central role St.
Joseph will play in this epoch of the Church’s life. Sr. Lucia recounts:</div>
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"After Our Lady had disappeared in the
immensity of the firmament we saw, next to the sun, Saint Joseph with the Child
Jesus and Our Lady robed in white with a blue mantle. Saint Joseph and the
Child Jesus appeared to bless the world, tracing the sign of the cross with
their hands. "</div>
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Many Catholics are familiar with the apparitions of the
Virgin Mary at Fatima, yet few are aware of St. Joseph’s presence. Mike Wick, the
executive director of the Institute for Religious Life comments that “this
reaffirms the importance of the role of St. Joseph within the Church. It says a
lot about our world today.”<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_edn5" name="_ednref5" style="mso-endnote-id: edn5;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 107%;">[v]</span></span></span></span></a> [<a href="https://www.catholiccompany.com/getfed/apparition-st-joseph-at-fatima/" target="_blank">More on this topic</a>].<br />
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On this theme we are led to Pope St. John Paul II, a
modern champion of St. Joseph. His 1989 Apostolic Exhortation <i>Redemptoris
Custos – Guardian of the Redeemer: On the Person and Mission of Saint Joseph in
the Life of Christ and the Church</i>, is a modern milestone in the Church’s recognition
of St. Joseph. At the end of the document John Paul II writes: </div>
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It is my heartfelt wish that these
reflections on the person of St. Joseph will renew in us the prayerful devotion
which my Predecessor called for a century ago. Our prayers and the very person
of Joseph have renewed significance for the Church in our day in light of the
Third Christian Millennium.<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_edn6" name="_ednref6" style="mso-endnote-id: edn6;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 107%;">[vi]</span></span></span></span></a></div>
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He ends the text with an invocation that reminds us of
Joseph’s apparition at Fatima: “May St. Joseph obtain for the Church and for
the world, as well as for each of us, the blessing of the Father, Son and Holy
Spirit.”</div>
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<h4>
<b>1.2 Is this Altar Unveiled?</b></h4>
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We might then ask, where are we today regarding
recognising St. Joseph and his dignity? As a Church we have come a long way in
growing to understand St. Joseph and developing a devotion to him. It would be
fairly accurate to say that in certain spheres of the Church’s life since the
decree of 1870, we have advanced somewhat in our Josephology (a term even
employed since Isidore in the sixteenth-century)—both theologically and
intellectually. There is also a basic sense of devotion to Joseph that has
established itself in much of the grass roots of the Church, possibly more than
it ever has. </div>
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Still, Joseph is, mind the phrase, a 'genie-saint' in the
devotional lives of most of the contingent who invoke him. That term is a
little crass, since although it is problematic with God, there is nothing overly
wrong with simply invoking saints for favours, but when it comes to St. Joseph
he is after Mary, the Saint of Saints. The Church reserves the term <i>latria</i>,
adoration and worship for God alone. Yet simple veneration, what is called <i>dulia</i>,
is due to the saints out of respect for God who abides in them. But Mary and
Joseph are no ordinary saints. Thus <i>hyper-dulia </i>is due to Mary, to whom
the greatest veneration is due, as the most blessed creature, most filled with
God, and after Her – <i>proto-dulia</i>, first-veneration is due to Joseph,
greatest among all other saints. </div>
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Thus Joseph, as the Papacy has urged, ought to occupy a
significant role, even if subtle, in our spiritual lives, just as he did in the
House of Nazareth. This is no light statement, since Joseph, although inferior
to Mary in holiness and obviously inferior to Jesus as God, was appointed as the
head of the Holy Family and its household, and a living part of its dynamic. Devotion
to Joseph is thus something which is dynamic or lived more than it is a
devotional element that can be reduced to a novena or prayer card. It is, in
the phrasing of St. Louis de Montfort (yet regarding Mary in his instance), a
disposition of soul. A disposition of living in communion with Joseph, and
through him devoting oneself to Mary, and in turn, coming to worship Jesus
perfectly as He was worshiped perfectly in the House of Nazareth.</div>
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<div class="MsoNoSpacing" style="text-align: justify;">
Without forgetting a Josephine trend in the Papacy,
especially in our modern Popes from Pius IX to Francis today, when we think of the
primacy of devotion to St. Joseph, its ‘live character’ and the accompanying
understanding which it necessitates (along with many other understandings presently
beyond us), the Church as a whole hasn’t come that far in apprehending St.
Joseph. He remains largely confined to the shadowy cavern and it would be fair
to say that Joseph—this New Altar of Incense, is yet to be mostly unveiled
within the Temple of the Church on earth.<br />
<br />
This is nothing to blame anyone
about, rather, it is exciting, and we are in a time, in this “Third Christian
Millennium,” which is especially dedicated by God in His Providence, to the
unveiling of this Altar. It is interesting to note a tangible parallel in John
XXIII’s 1961 command “that the altar of St. Joseph [within the Lateran
Cathedral] be faced with new splendor, made broader and more solemn, and become
a point of attraction and religious piety for every soul and the countless
multitudes.”<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_edn7" name="_ednref7" style="mso-endnote-id: edn7;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 107%;">[vii]</span></span></span></span></a></div>
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<div class="MsoNoSpacing" style="text-align: justify;">
Again, most recently, in 2013 Pope Francis included St.
Joseph in the Canon of the Mass in the three other Eucharistic Prayers. This is
another sign of the Josephine ‘unveiling’ quietly but surely underway in our
own day. What an honour to think that we can play our little part, especially by
means of our praying for this great unveiling to take place universally. Yet
most importantly, by asking God to begin this unveiling in our own interior
lives.</div>
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<div class="MsoNoSpacing" style="text-align: center;">
<h4>
<b>1.3 This Altar Glorifies the Son</b></h4>
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The unveiling of the glories won by God within Joseph, as
with Mary, are by no means an affront to the glory of God in Christ Jesus. It
is God’s work after all! As was said before regarding Mary, we now apply the
same logic to Joseph. Knowing the man who was chosen by God to be His own
earthly father could only serve to make us know Jesus more, especially in His
hidden life.</div>
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Honouring Joseph along with Mary is also for the greater
glory of God in Christ, because in Jesus, God honoured them as His very own
parents; and who could outdo God in honouring? This parental honouring of Mary
and Joseph by God, is showcased in Scripture which is infallibly inspired by
the Holy Spirit. It has pleased God to perpetually regard this couple as the
earthly parents of Himself in Christ. For as Augustine writes, “the Gospel does
not lie, in which one reads […] ‘Now His parents went to Jerusalem every year’
(Lk 2:41) and again a little afterwards, ‘His mother said to Him, Son, why have
You thus dealt with us? Behold, Your father and I have sought You sorrowing.’
(Lk 2:48).’”<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_edn8" name="_ednref8" style="mso-endnote-id: edn8;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 107%;">[viii]</span></span></span></span></a>
Knowing and honouring Joseph, the chosen father to God, is thus an enterprise that
glorifies God completely. Recognising and running with this truth enshrined in the
written Word, honours the Incarnate Word. The symbol of the altar of incense is
thus fitting because its sole purpose was to serve as an instrument of divine worship
within the temple. So too in the life of the Church, this Altar of Incense, St.
Joseph, is a mighty instrument to be used in worshiping God, and only pity
belongs to those Christians who do not ‘use it’.</div>
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<div class="MsoNoSpacing" style="text-align: center;">
<h4>
<b>1.4 John the Baptist’s Annunciation and the Altar of Incense</b></h4>
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There is a biblical mention of the altar of incense in
the New Testament which can be used to explore this theme. The angel Gabriel
appears to Zechariah in the temple while he is performing the ritual incensing.
He announces the conception and birth of John the Baptist—one who will prepare
the way for the Messiah. In the Gospel we read that the angel appeared “standing
on the right side of the altar of incense” (Lk 1:11). The words that foretell
the vocation of John the Baptist are thus announced beside the altar of
incense. The purpose of John’s life will be to prepare people to receive Jesus,
God Incarnate, doing so by drawing them nearer to the Father, YHWH, whom the
Jewish faith acknowledges as God. In the words of the angel, “he will turn many
of the sons of Israel to the Lord their God” (Lk 1:16). John’s role is thus to
bring people to the Father, by the power of the Holy Spirit, so that they are
ready for the Son.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
There is no coincidence that the angel was appointed to
reveal John and his ministry while standing beside the altar of incense. Much
could be inferred from this, but along the lines of our enquiry, seeing the
altar as a symbol of Joseph, we are prompted to see a parallel between John’s
vocation and Joseph’s. John the Baptist’s vocation is almost a public manifestation
of the distinct vocation Joseph exercises from heaven, hereto mostly privately
and hiddenly, and soon to be manifestly, in the Church on earth. Yet whilst
John is called to lead people to the Father, preparing the way to the Son, so
that they might be drawn to the Son; Joseph acts as Adoptive-Father, through
whom the Father acts, and in exercising this office he draws souls not just to
the Son, but to his Son; and not so much preparing the way to the Son, but
being the very way to the Son. Those who allow this Altar of Joseph to be
erected within their soul are thus enshrining and paving a way to perfectly
adore the Son.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: center;">
<h4>
<b>1.5 The Altar as Signifying a Holy Place</b></h4>
</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
The symbol of Joseph as an altar is not a whimsical appellation.
We come across numerous accounts in the Old Testament where after a
manifestation of God, an altar is erected to serve as a testimony of what took
place, and a sign post of remembrance to worship God in such a place with
offerings. Noah did so, as well as Abraham, Jacob, Moses… the list goes on. Altars
thus served as signs of the consecration of a holy place.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
We have come to understand that God was not pleased to
reduce His mediation to physical objects—to a material tent, ark and altar. These
were merely symbolic types of His true purpose which He intended from the
beginning with the mystery of the Incarnation in His mind. He wanted a living
Tent, Ark and Altar. </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Joseph is the Living Altar and this Altar, the Most
Reverend Joseph, was the owner of the Holy Place where God Incarnate lived and
moved and had His being—the House of Nazareth. As the Jewish father, Joseph was
the earthly head of the household. So whilst the altars of old used to serve as
signs of consecration of a holy place where God had manifested His Presence,
Joseph was the Living Altar who testified to God’s Presence in Jesus within the
House of Nazareth. Yet even more so, Joseph as Living Altar served as the custodian
and spouse of the Holy Place—the Blessed Virgin Mary, the Living Ark in whom
God dwelt and around whom His Presence encompassed when God pitched the Tent of
His Humanity on earth. Joseph as Altar testified to the blessedness of this Ark
and to the divinity of this Tent—honouring Mary as Mother and Spouse, and
worshiping Jesus as Son and God.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: center;">
<h3>
<b><span style="font-variant: small-caps;">2. St. Joseph—God’s Hiding Place</span></b></h3>
</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
When we think about how God accomplished His hiding of
the Holy Family we realise that St. Joseph was the key to this covert
operation. Without Joseph, Mary and Jesus would have been exposed to the
harshness of the world. False-charges of extramarital relations would have been
charged to Mary, and Jesus would have been labelled an illegitimate child.
Joseph as Spouse and Father thus protected Jesus and Mary from the world’s
misunderstanding. Yet more than this, because he himself had made vows of
celibacy Joseph safeguarded Mary’s Virginity. Preserving Her also from the
shame attached to women who never married in ancient Jewish culture, and
screening Her from other men who were not celibate and godly like himself.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
The word ‘screened’ is a perfect word for describing
Joseph’s vocation—he was like the veil in the temple that separated the holy
place from the holy of holies where the ark and Divine Presence dwelt. He
preserved the Divine Child and New Ark from exposure. Without Joseph, Mary and
Jesus would have stood out in such a culture—seen as a single mum and her
illegitimate son. In most of the ancient world, especially Palestine, this was
a severe taboo. The legitimacy of Jesus’ latter mission was also at stake, even
fewer would have heeded His message if they thought He was the product of an
unlawful relation. As veil, Joseph thus protected the holiness of Jesus and
Mary, and the Holy Family itself.<b> </b></div>
<div class="MsoNoSpacing" style="text-align: center;">
<h4>
<b> </b></h4>
<h4>
<b>2.1 The Altar’s Cloud</b></h4>
</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
The imagery of Joseph as the Altar of Incense ties into this
theme— that Joseph is the one through whom the Father hides Jesus and Mary,
thus enabling their ‘hidden life’. In the holy place a cloud of incense used to
arise from the altar of incense and this cloud, like a ‘smoke screen,’ would
serve to hide and veil the entrance to the Holy of Holies. Hiding the ark and
tent as it were, symbolic of how Joseph as the Supernal Cloud of Incense hid
Mary and Jesus from the vain eyes of the world. Scripture allegorically refers
to this when we read: </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="margin: 0cm 1cm 0.0001pt; text-align: justify;">
Solomon said: “The LORD has said
that he would dwell in the dark cloud. I have built thee an exalted house, a
place for thee to dwell in for ever.” (1 Kings 8:12)</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEju5-j8pNogwor8VWKW8ApVyhsZ-YMMzjKfkwh8UDCtPoA7RDaGPKMJ8gJ2DzSHThDGnd1XhKV3uNKP3DDUVZRvV0eVf_mNP7bfBQgUfG1U-5WezEYeqgQsSmuvQ0CSuilXEU_40F6abTI/s1600/temple+cloud.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" data-original-height="768" data-original-width="1024" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEju5-j8pNogwor8VWKW8ApVyhsZ-YMMzjKfkwh8UDCtPoA7RDaGPKMJ8gJ2DzSHThDGnd1XhKV3uNKP3DDUVZRvV0eVf_mNP7bfBQgUfG1U-5WezEYeqgQsSmuvQ0CSuilXEU_40F6abTI/s320/temple+cloud.png" width="320" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">'The Cloud of Glory,' <a href="http://freebibleimages.org/illustrations/solomon-temple/" target="_blank">Free Bible Images</a>.</td></tr>
</tbody></table>
This dark cloud in whom God dwells is Joseph and the
Divine Paternity manifested through him. The “exalted house” is the Holy House—literally
the House of Nazareth on the material level, Mary (and the Church) on the allegorical
level, and heaven in the spiritual sense. Here in this House and Cloud, Mary
and Joseph, God Incarnate dwelt on earth and in a mysterious way still dwells
in heaven.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Joseph as the Living Altar is encompassed by the Paternal
Cloud, charged and blazing with the Holy Spirit who is the Father’s Incense of Praise
for the Son, such that Joseph himself becomes on one level the mirrored-creation
of this Uncreated Cloud. We read in Revelation: “the temple was filled with
smoke from the glory of God and from His power” (15:8). Spiritually this refers
to Joseph—the Living Cloud infused with the glory and power of God the Father, filling
the Holy House, that is wholly surrounding Mary in loving protection and the
Child Jesus who dwelt therein. No one can enter this Holy House, arriving at a
relationship and knowledge of Jesus and Mary unless they pass through its
protecting veil, the “thick cloud” of St. Joseph.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
This is alluded in 2 Chronicles where we read…</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="margin: 0cm 1cm 0.0001pt; text-align: justify;">
The house of the LORD was filled
with a cloud and because of it the priests could not continue ministering, for
the glory of the LORD [in the form of the cloud] filled the LORD’s house.
(5:13-14).</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
The ancient priests could not enter the temple because
the cloud of the Lord prevented them from entering. Likewise with St. Joseph—no
one can enter the Holy House, the Abode of the Holy Family, entering into their
company which mediates the Trinity, unless he allows the soul to enter. ‘No one
can come to the Father, except through the Son’ (Jn 14:6*) so ‘No one can come
to the Son, except through Joseph.’<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_edn9" name="_ednref9" style="mso-endnote-id: edn9;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 107%;">[ix]</span></span></span></span></a> For
just as Jesus the Son of God leads us to God the Father, Joseph as Human Father
leads us to Jesus the Son of Man. So if Jesus says, “I am the gate” (Jn 10:9), we
can see Joseph is Its Keeper. </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
The good thing is that St. Joseph readily allows the
sincere seeker, no matter how sinful, into His Home. Any sincere worshiper of
Jesus and devotee of Mary will be permitted access, and like the wise men whom
he admitted into his home, these souls shall find “the child with Mary his
mother” (Mt 2:11). Not all of those whom Joseph admits will notice him, but happy
are those who honour this father with all their heart (Sir 7:27). Since “whoever
honours his father atones for sins” and “kindness to a father will not be
forgotten” (Sir 3:3,14).</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: center;">
<h3>
<b><span style="font-variant: small-caps;">3. St. Joseph—Custodian of the
Secrets of the Holy Family</span></b></h3>
</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
The Holy Family’s hiddenness relies upon God’s operation
through St. Joseph. He plays the central role of hiding Mary and Jesus under
his spousal and fatherly embrace, and safeguards their dignity by doing so.
Even now in heaven Joseph continues this mission of safeguarding the dignity of
Jesus and Mary, and he acts secretly as the treasurer to their secrets,
admitting souls who seek them out.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
In this regard, St. Joseph, Master of the Holy House—just
as the ancient patriarch by the same name was master of Potiphar’s house (Gen
39:4)—can also be termed the Supernal Scribe of the Church, responsible for
discharging the truths that pertain to Jesus and Mary and himself. Hence the
words of our Lord aptly apply to him: “Every scribe who has been trained for the
kingdom of heaven is like the man, the master of the house, who brings out of
his treasure what is new and what is old” (Mt 13:52).<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_edn10" name="_ednref10" style="mso-endnote-id: edn10;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 107%;">[x]</span></span></span></span></a> For
“master of the house” the Vulgate uses the dative form of the phrase <i>pater
familiās</i>, ‘father of the household/family.’ Joseph the Scribe of God,
Master of the House, Father of the Holy Family, and Appointed Father of the
House and Family of the Church, brings forth the truths of the Kingdom by the
authority of the Father Who has entrusted this task and office to Joseph by
means of their mutual Son. When we speak about unveiling the glories of the
Holy Family we must therefore keep in mind that this is all taking place
through the discreet and subtle mediation of the Father’s Chosen Instrument: St.
Joseph.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi5dTueCBXHaX2FGNyut_3xz576j07JpRA7wPx1aiyn4MG8VAce49zPE3GID9ccCU-7dST7zWHTwvHRZuUxFSOLRKAeZxVg-7t9kXLmilyEt34lgWgCLtaNBpkFhGPAbXAmlZjXnJ2wu94/s1600/prophet+daniel.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" data-original-height="580" data-original-width="624" height="185" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi5dTueCBXHaX2FGNyut_3xz576j07JpRA7wPx1aiyn4MG8VAce49zPE3GID9ccCU-7dST7zWHTwvHRZuUxFSOLRKAeZxVg-7t9kXLmilyEt34lgWgCLtaNBpkFhGPAbXAmlZjXnJ2wu94/s200/prophet+daniel.png" width="200" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><a href="https://commons.wikimedia.org/wiki/File:Daniel_Prophet_Hajdudorog.JPG" target="_blank">The Prophet Daniel</a></td></tr>
</tbody></table>
For while the Fullness of Divine Revelation is Jesus
Himself, Living Word, King and Riches of the Kingdom, Embodiment of Its
Mysteries. He comes to us and manifests Himself through Mary, Mother of
Revelation, Living Book of the Word, Treasury of the Kingdom, and Storehouse of
Its Mysteries.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br />
Yet we can only access Jesus in, with and through Mary, by means of Joseph, even if we are unaware of it, because God has ordained Joseph as the Custodian of Revelation, Scribe of the Word, Treasurer of the Kingdom, and Guardian of Its Mysteries. We see this prefigured in the ancient figure of Daniel who was appointed “the third ruler in the kingdom” (Dan 5:29) and through whom God “the Revealer of Mysteries” (Dan 2:47) made known His mysteries, especially as they pertained to the Kings of Babylon and Persia. Likewise, after Jesus and Mary, King and Queen of the Kingdom, Joseph is “the third ruler in the kingdom” of God, and He has been appointed by God “the Revealer of Mysteries” to instrumentally serve as His very own Revealer of Mysteries; especially those mysteries that pertain to Christ the King and His Heavenly and Earthly Family.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br />
<i>In Part IV we'll explore how the revealing of the glories of the Holy Family was prophesied from old, and what its fulfillment should practically and spiritually mean for us as Catholics today.</i> </div>
<div style="mso-element: endnote-list;">
<br clear="all" />
<hr align="left" size="1" width="33%" />
<div id="edn1" style="mso-element: endnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_ednref1" name="_edn1" style="mso-endnote-id: edn1;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[i]</span></span></span></span></a>
Edward Healy Thompson, <i>The Life and Glories of Saint Joseph</i> (Burns and
Oates, Limited: London, 1888), Chp. XLIX.</div>
</div>
<div id="edn2" style="mso-element: endnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_ednref2" name="_edn2" style="mso-endnote-id: edn2;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[ii]</span></span></span></span></a>
Leo XIII, <i>Quamquam Pluries</i>, <i>On Devotion to St. Joseph</i>, Encyclical,
1889<i>, </i>2, http://w2.vatican.va/content/leo-xiii/en/encyclicals/documents/hf_l-xiii_enc_15081889_quamquam-pluries.html</div>
</div>
<div id="edn3" style="mso-element: endnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_ednref3" name="_edn3" style="mso-endnote-id: edn3;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[iii]</span></span></span></span></a>
Ibid.</div>
</div>
<div id="edn4" style="mso-element: endnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_ednref4" name="_edn4" style="mso-endnote-id: edn4;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[iv]</span></span></span></span></a>
See John XXIII, <i>Le voci che da tutti</i>, <i>For the Protection of St.
Joseph on the Second Vatican Council</i>, Encyclical, 1961, http://www.papalencyclicals.net/john23/j23levoci.htm</div>
</div>
<div id="edn5" style="mso-element: endnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_ednref5" name="_edn5" style="mso-endnote-id: edn5;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[v]</span></span></span></span></a>
Ryan, “Do you know that Saint Joseph was present at the miracle of the sun of
Fatima?” <i>Mystic Post</i>, https://mysticpost.com/2018/03/do-you-know-that-saint-joseph-was-present-at-the-miracle-of-the-sun-of-fatima-heres-what-happened-st-joseph-and-the-child-seemed-to-bless-the-world/</div>
</div>
<div id="edn6" style="mso-element: endnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_ednref6" name="_edn6" style="mso-endnote-id: edn6;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[vi]</span></span></span></span></a>
John Paul II, <i>Redemptoris Custos: On the Person and Mission of Saint Joseph in
the Life of Christ and the Church</i>, Apostolic Exhortation, Aug 15 1989, 32, http://w2.vatican.va/content/john-paul-ii/en/apost_exhortations/documents/hf_jp-ii_exh_15081989_redemptoris-custos.html</div>
</div>
<div id="edn7" style="mso-element: endnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_ednref7" name="_edn7" style="mso-endnote-id: edn7;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[vii]</span></span></span></span></a>
John XXIII, <i>Le voci che da tutti</i>, 9.</div>
</div>
<div id="edn8" style="mso-element: endnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_ednref8" name="_edn8" style="mso-endnote-id: edn8;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[viii]</span></span></span></span></a>
Augustine, <i>On Marriage and Concupiscence</i>, Book I, Ch. 12.</div>
</div>
<div id="edn9" style="mso-element: endnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_ednref9" name="_edn9" style="mso-endnote-id: edn9;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[ix]</span></span></span></span></a>
*Jn 14:6 – a paraphrase.</div>
</div>
<div id="edn10" style="mso-element: endnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_ednref10" name="_edn10" style="mso-endnote-id: edn10;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[x]</span></span></span></span></a>
In line with the Greek (οἰκοδεσπότῃ) and Peshitta (<span dir="RTL" lang="AR-SA" style="font-size: 11.0pt; mso-ansi-font-size: 10.0pt; mso-ascii-font-family: "Times New Roman"; mso-ascii-theme-font: major-bidi; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: major-bidi; mso-hansi-font-family: "Times New Roman"; mso-hansi-theme-font: major-bidi;">מרא ביתא</span><span dir="LTR"></span><span dir="LTR"></span>) texts.</div>
</div>
</div>
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<![endif]-->Br. John-Josephhttp://www.blogger.com/profile/05262068772046293194noreply@blogger.com0tag:blogger.com,1999:blog-8151849891901686872.post-13014352320114812752019-01-28T22:54:00.000+11:002019-12-29T22:52:41.840+11:00The Hiddenness of the Holy Family: Unveiling the Tent and the Ark (Part II)<div class="MsoNoSpacing" style="text-align: justify;">
<div style="text-align: center;">
<div style="text-align: center;">
<b><i><span style="color: #cc0000;">-- </span><a href="https://tenstringedlyreofthenewisrael.blogspot.com/2019/01/the-hiddenness-of-holy-family-hide-and.html" target="_blank"><span style="color: #cc0000;">PART I</span></a><span style="color: #cc0000;"> --</span></i></b></div>
</div>
<br />
<span style="color: #351c75;"><span style="color: #0b5394;">This series explores Jesus, Mary and Joseph in the aspect of their Hidden Life.
Namely by drawing on 2 Maccabees 2:4-8 which mentions how at the time of
the Babylonian conquest Jeremiah hid the tabernacle tent, ark of the
covenant and altar of incense in a cave.<i> </i>Part II of IV looks at God's incremental unveiling of the Mystery of Jesus, the Tent, followed by Mary, the Ark.</span></span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br />
<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgtj5uWCFfO4GjP2iZU5RPI-6ODHauqUPMUQwap3NfRKXJEG1b0OTjBBmiFKGrpE0iOwMi26qjUDID4vEJWcYiVRQUQDqNiYVv7VShHcgqZi1GWohTQXht_ZkNcWwGhovfSGWDt6N15lng/s1600/ark+of+the+covenant.png" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="430" data-original-width="768" height="358" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgtj5uWCFfO4GjP2iZU5RPI-6ODHauqUPMUQwap3NfRKXJEG1b0OTjBBmiFKGrpE0iOwMi26qjUDID4vEJWcYiVRQUQDqNiYVv7VShHcgqZi1GWohTQXht_ZkNcWwGhovfSGWDt6N15lng/s640/ark+of+the+covenant.png" width="640" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">A depiction of the Ark of the Covenant, 16/17th Century, Unknown Painter.</td></tr>
</tbody></table>
<br /></div>
<div class="MsoNoSpacing" style="text-align: center;">
<h2>
<b>PART II: UNVEILING THE TENT AND THE ARK</b></h2>
</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: center;">
<h3>
<b><span style="font-variant: small-caps;">1. Step One: Unveiling the Tent</span></b></h3>
</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<h4 style="text-align: center;">
</h4>
<h4 style="text-align: center;">
1.1 Why Show the Tent First?</h4>
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span style="font-family: "times" , "times new roman";"><span style="color: #20124d; float: left; font-size: 105px; line-height: 46px; padding-right: 3px; padding-top: 18px;">W</span>e know that Jesus is the center of the Holy Family, the
culmination of its glory and the reason for its greatness. Quite simply, this
is because Jesus alone is God. Hence we learn why God hid the other two persons
of the Holy Family—Mary and Joseph, in their individual identities and
trinal-dynamic in relation to Christ, from explicit awareness. God first wanted
to establish a firm foundation of faith in the Person of Jesus Christ as the
Messiah and Incarnate God. ‘First things first,’ as the saying goes. This Christocentricism
first had to be established in His Chosen People—the New Israel of the Church,
made of Jew and Gentile alike. A Christocentric foundation had to be laid
before the glories of Mary and Joseph (glories caused by God, and pointing to Him) were apprehended,
lest misunderstanding arose.</span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br />
<h4 style="text-align: center;">
1.2 Purging Idolatry</h4>
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
After all, the conve<span style="font-family: "times" , "times new roman" , serif;">rted pagan Gentiles, like the
Babylonians with the temple articles, and even like the idolatry inclined
Judean</span>s of old, might have easily deified Mary and Joseph to the status of gods; worshiping them as deities alongside Christ. This might seem like a ridiculous
notion, but the stupendous dignity of Mary above all, if understood with the
clarity we possess today after two millennia of Marian dogmatic development, but
without the same corresponding Christological precision that has developed over
centuries, some of the early Christians could have easily transferred their
worship of pagan goddesses to the Virgin Mary, and even Joseph might have been seen
as an additional deity.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
This possibility is demonstrated when one considers that
Saints Paul and Barnabas in their journey to Lystra and Derbe were hailed as
pagan gods—Hermes and Zeus—because of the miracles God worked through them
(Acts 14:11-12). If such idolisation took place over these holy men who were
inferior in dignity to Mary and Joseph, it’s not hard to imagine that it could
have easily took place regarding Mary and Joseph if God wasn’t so prudent in ‘holding
back’ the explicit and widespread knowledge of their God-given dignities. The
first Jews who came to Christ might have been more inclined to reject Jesus as
the Messiah if a faulty understanding along this line took place. They’d flee
from anything smacking of idolatry. Hence we see the wisdom of God who first
weaned the Gentile Christians from idolatry to monotheism—to first recognise the
Tent-Pitcher, Christ Jesus, as One with the Triune Godhead. Partially veiling
the dignity of Mary and Joseph from the Church in the meantime<br />
<br />
<h4 style="text-align: center;">
1.3 God's Incremental Style </h4>
</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Another reason God kept Mary and Joseph mostly hidden
until centuries had passed in Mary’s case, and over a millennium in Joseph’s,
is because God prefers to reveal His secrets, His precious truths incrementally
to the human mind. It took thousands of years for God to finally reveal Himself
in the Incarnate Word, preparing the way through various holy men and women and
prophets. There are many reasons we can intuit as to why God would act thus. Take
for example a rare and precious liqueur. If stored in a cabinet and given out
and drunk once every now and again a sense of specialness is preserved, and the
taste is appreciated all the more. Yet if an endless supply was at one’s
disposal and it could become a daily affair, drinking it anytime one wanted, a
sense of its specialness would be lost, and familiarity might even lead to
contempt for it. As the proverb goes, “Hast thou found honey? Then eat so much
as is sufficient for thee, lest thou be filled therewith, and vomit it.” (Prov
25:16). </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
In His wisdom God thus pours out His truths portion by
portion, and never all at once, so that each truth is savoured and appreciated accordingly.
God is thus glorified to the maximum and the Church is illumined all the more
from taking time to savour each and every truth across the generations. Yet if
God laid out every truth in manifest awareness to the Church from the
beginning, the fallen human mind couldn’t duly process such a bombardment, and like
someone who gorges themselves at an ‘all-you-can-eat buffet’ and becomes sick
and starts to loathe even the sight of food, some of these truths would
inevitably be ‘vomited up,’ not ingested—not understood, and thus disrespected,
and all the truths would be less appreciated because of such an overwhelming manifestation.<br />
<br />
<h4 style="text-align: center;">
1.4 Christ the Tent in Whom All is Revealed </h4>
</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
The thing is, God has manifested His truths fully in the
Person of Jesus Christ—Truth Incarnate. In the words of John of the Cross, quoted in the Catechism: "<span class="text"><span class="text1">In giving us his Son, his only
Word... he spoke everything to us at once in
this sole Word - and he has no more to say" (CCC 65).</span></span> Yet Jesus is like a hive which is made
up of countless deposits where honey is stored, and the Father has spoon fed
His Church portions of honey from numerous of these deposits, but only later
has He started spoon feeding from those deposits containing the honey of truths
about Mary and Joseph. We are not simply encouraged but commanded by the Father
to eat and savour the abundance of honey which the pallet of the Church in Her
earthly members is able to savour today. Hence we read, “Eat honey, my son, for
it is good, and the honeycomb is sweet to your taste.” (Prov 24:13).<br />
<br />
<h4 style="text-align: center;">
1.5 First the Christ-Section, then the Mary and Joseph Sections </h4>
</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
To fit in with the aforementioned buffet and tent analogy we might say Jesus
is also like a catering tent in which countless bain-maries are stored, and like a
chef, the Father only uncovers one dish at a time, so that each is savoured and digested. The Mary and Joseph section of the Heavenly Catering Tent has been
‘opened up’ later than the Christ section, the central and main section.<br />
<br />
This ‘Christ
section’ was opened by Jesus at the Last Supper, beginning the 'endless course' of
the endless Feast enjoyed by the Church on earth—and which will continue until
the end of time, and forever in heaven. Yet later on it has pleased the Lord to open up the Mary and Joseph sections. Sections
which complement the Christ section, the Main Meal. Perhaps we
might think of Mary as the desert section and Joseph as the salad bar or drinks
bar. Jesus is what it’s all about, the main meal of the faith, and this is why
God hid the desert section and salad/drink bar partially for a time. Yet providing
everything is excellent, whenever has a desert, salad or drink subtracted
from the main meal? Never! It adds to the meal, and helps us enjoy it more.<br />
<br />
This is why God has always intended to ‘open them up’
to the pilgrim Church, because He wants us to enjoy Divine Life in His Son to the full,
and He wants to delight in us to the full as well. God accomplishes this by sharing with
us His beloved Mary and Joseph who only lead us closer to God's Son who is also their Son. But in due order, after Jesus, God first shared with the Church the gift of Mary His Mother.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: center;">
<h3>
<b><span style="font-variant: small-caps;">2. Step Two: Unveiling the Ark</span></b></h3>
</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br />
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Once belief in Jesus had been firmly pitched and pegged
down—the Christocentric Tent firmly in place—then and only then did God reveal
the second article of His Spiritual Temple, the New Ark, the Blessed Virgin
Mary, in full array as it were. That is, then and only then did God lead the
Church as a community to learn more about Mary and Her dignity. For example,
only after four hundred years in 431 at the Council of Ephesus was the first
explicitly Marian teaching defined as dogma: Mary as the Mother of God. Over
the centuries additional dogmas would be defined, most recently the dogma of
the Assumption in 1950. Sure, the Church was never totally ignorant about the
dignity of Mary, but nor was the pilgrim Church fully aware either. True, there
were individuals and sectors of the Church in all ages who were ahead of their
time Mariologically speaking, but even so, often these elements and the Church as
a whole lacked the Marian clarity we have today, a clarity we will necessarily
gain into the future.<br />
<br />
<h4 style="text-align: center;">
2.1 Unveiling to the Pilgrim Church What is Already Unveiled in Christ Her Head</h4>
</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
It is also very important to note we are not talking about
God making <i>new revelations </i>that inferred more about Mary. Revelation was
completed in Christ who is the Revelation of God. This revelation chronologically
ended at the death of the Apostles (CCC 66-67). We are simply speaking about a
deeper penetration of that fullness of Revelation already completed in Christ,
and which the Church possesses in Him, but is yet to fully unpack. This
unpacking includes aspects of Divine Revelation relating to Mary which the
Church over time developed its awareness and appreciation of. As the Catechism
states:</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="margin: 0cm 1cm 0.0001pt; text-align: justify;">
<span class="text">Even if
Revelation is already complete, it has not been made completely explicit; it
remains for Christian faith gradually to grasp its full significance over the
course of the centuries. (66).</span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Therefore, because a Christological foundation had been
set, the focal point established, the development of the Marian dogmas complimented
and deepened this Christological focus. Far from taking away from the worship
of God, the development of the Church’s understanding about Mary led the Church
into higher planes of understanding and worship—a worship conscious of Marian
intercession and secondary-mediation, and a greater understanding about who
Jesus is, as God made man, “born of a woman” (Gal 4:4). Yet also who we are
called to be “as God’s adopted children” (Rom 8:17). This is not too
complicated to grasp, since truths open way to truths; and learning about
someone’s mother only ever helps us know more about that someone.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: center;">
<h4>
<b>2.3 The Ark Glorifies the Lord</b></h4>
</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
When we think back to the ancient ark, it was at its best
not an obstacle to the worship of God, but a profound aid and instrument to
advance Israel’s worship of the One God. We mustn’t forget—God commanded the
construction of the ark, and God doesn’t order idolatry, nor make mistakes, but
knows what is best and beneficial. The misuse of the ark on the one hand, and
the dismissal of the ark on the other, hampered divine worship, and this fault
lay with the people, not the ark, hence why God preserved the ark in hiding,
while He allowed His people to be chastised in exile. </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
In the same way, the dignity of Mary show-cases the
dignity of God who operated and operates in Her. God commanded the first ark to
be built; and similarly God decreed the existence and maternal office of this
Second Ark, the Blessed Virgin Mary. This New Ark of the Testimony does not
take away from God’s glory, but She testifies to the glory of God, as this Ark,
the Virgin Mary, declares as such in the hymn of Her praise: “My soul magnifies
the Lord” (Lk 1:46).</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
God simply hid most of the contours of the New Ark from
the Church until the Church had been prepared to receive Her accordingly. We
should be grateful to live in a time when the New Ark of God, the Blessed
Virgin Mary, stands mostly revealed in the midst of our Temple, the Tent of
God’s House on earth—the Church. This Ark can help us worship God more
perfectly, and know Him more intimately. We would be naïve to think the Church
has attained a complete apprehension of the understanding about Mary’s dignity which
it mysteriously already possesses in Christ. For one thing, the magisterially
employed terms mediatrix, co-redemtrix and advocate are yet to be expounded
upon definitively. There is always more we can learn, in breadth and depth. </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: center;">
<h4>
<b>2.4 ‘Heaven was Opened, and the Ark of His Covenant was Seen’</b></h4>
</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
There are a few powerful passages in the Book of
Revelation that can be interpreted regarding God’s unveiling of the dignity of
Mary to the pilgrim Church. </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="margin: 0cm 1cm 0.0001pt; text-align: justify;">
<span class="verse-19">Then God's
temple in heaven was opened, and the ark of his covenant was seen within his
temple; and there were flashes of lightning, voices, peals of thunder, an
earthquake, and heavy hail. </span></div>
<div class="MsoNoSpacing" style="margin: 0cm 1cm 0.0001pt; text-align: justify; text-indent: 7.65pt;">
And a great
portent appeared in heaven, a woman clothed with the sun, with the moon under
her feet, and on her head a crown of twelve stars; she was with child <span class="verse-19">(Rev 11:19-12:2)</span></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
When read in sequence, without dividing the portions of
text according to chapters, as the text originally would have appeared, we see
that the Ark and the heavenly apparition of the woman are connected. The ark is
seen within God’s temple, accompanied by mighty signs, “and a great portent”
appears in heaven: “a woman clothed with the sun” and she is “with child”. This
is not a stretch considering the flow of the narrative and the use of the
conjunction “and” (<span lang="EL" style="mso-ansi-language: EL;">και</span>) in
the Greek. Even thematically there is an undeniable connection, since Mary has
long been referred to in ark imagery, and the woman here in Revelation has long
been understood according to one layer of interpretation as Mary. For example,
Oecumenius in the 6<sup>th</sup> century writes, “It is speaking about the
mother of our Savior” she is depicted “as in heaven and not on earth […
because] she is exalted, wholly worthy of heaven, even though she possesses our
own human nature and substance.”<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_edn1" name="_ednref1" style="mso-endnote-id: edn1;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 107%;">[i]</span></span></span></span></a> </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
The above passages from Revelation can thus be understood
as God’s revealing to the Church about the Woman Mary, the New Ark. Opening the
heavens to show the Church more about Her. A revealing complete from the
perspective of eternity, but which is unfolding here in time in the
apprehension of the Church on earth. This gradual unveiling about Mary to the
Church is symbolised by the successive wonders that accompany the ‘seeing’ of
the ark in heaven: first lightening, then voices, thunder, an earthquake and
hail—each separated in the Greek by the conjunction <span lang="EL" style="mso-ansi-language: EL;">και</span> (“and, and also”). One could interpret
each of these five signs as representing the four proclaimed Marian dogmas
which were defined one after another over many centuries, and the fifth postulated
dogmatic decree yet to be proclaimed.<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_edn2" name="_ednref2" style="mso-endnote-id: edn2;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 107%;">[ii]</span></span></span></span></a>
Yet putting such matters aside, our main point here is to show how God gradually
and slowly has the led the Church into a deeper understanding about Mary, who
as the New Ark has mostly been brought out of ‘hiding’ and obscurity from the cavern
of the Church’s mind. A process still taking place. <span class="verse-29">For "many daughters have gathered together riches," many souls are filled with God's grace and glory, but "thou [O Mary] hast surpassed them all." (Prob 31:19)</span></div>
<div style="mso-element: endnote-list;">
<i><br clear="all" /></i>
<i>In Part III we'll explore the unveiling of St. Joseph, the Altar of Incense of the New Covenant.</i> <br />
<hr align="left" size="1" width="33%" />
<div id="edn1" style="mso-element: endnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_ednref1" name="_edn1" style="mso-endnote-id: edn1;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[i]</span></span></span></span></a>
Oecumenius, Commentary on the Apocalypse, 12.1-2, as found in William C.
Weinrich and Thomas C. Oden eds. <i>Revelation</i>, <i>Ancient Christian
Commentary on Scripture</i>, New Testament XII (Downers Grove, Illinois:
InterVarsityPress, 2005), 174.</div>
</div>
<div id="edn2" style="mso-element: endnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_ednref2" name="_edn2" style="mso-endnote-id: edn2;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[ii]</span></span></span></span></a>
Mediatrix, Co-Redemptrix, Advocate.</div>
</div>
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<![endif]--><br />Br. John-Josephhttp://www.blogger.com/profile/05262068772046293194noreply@blogger.com0tag:blogger.com,1999:blog-8151849891901686872.post-36718108122682857942019-01-21T17:04:00.000+11:002019-12-29T22:55:50.357+11:00The Hiddenness of the Holy Family: Hide and Seek (Part I)<!--[if gte mso 9]><xml>
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="table of figures"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="envelope address"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="envelope return"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="footnote reference"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="annotation reference"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="line number"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="page number"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="endnote reference"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="endnote text"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="table of authorities"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="macro"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="toa heading"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Bullet"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Number"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Bullet 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Bullet 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Bullet 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Bullet 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Number 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Number 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Number 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Number 5"/>
<w:LsdException Locked="false" Priority="10" QFormat="true" Name="Title"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Closing"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Signature"/>
<w:LsdException Locked="false" Priority="1" SemiHidden="true"
UnhideWhenUsed="true" Name="Default Paragraph Font"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text Indent"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Continue"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Continue 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Continue 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Continue 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Continue 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Message Header"/>
<w:LsdException Locked="false" Priority="11" QFormat="true" Name="Subtitle"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Salutation"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Date"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text First Indent"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text First Indent 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Note Heading"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text Indent 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text Indent 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Block Text"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Hyperlink"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="FollowedHyperlink"/>
<w:LsdException Locked="false" Priority="22" QFormat="true" Name="Strong"/>
<w:LsdException Locked="false" Priority="20" QFormat="true" Name="Emphasis"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Document Map"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Plain Text"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="E-mail Signature"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Top of Form"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Bottom of Form"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Normal (Web)"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Acronym"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Address"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Cite"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Code"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Definition"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Keyboard"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Preformatted"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Sample"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Typewriter"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Variable"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Normal Table"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="annotation subject"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="No List"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Outline List 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Outline List 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Outline List 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Simple 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Simple 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Simple 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Colorful 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Colorful 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Colorful 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 6"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 6"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 7"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 8"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table 3D effects 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table 3D effects 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table 3D effects 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Contemporary"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Elegant"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Professional"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Subtle 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Subtle 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Web 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Web 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Balloon Text"/>
<w:LsdException Locked="false" Priority="39" Name="Table Grid"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" Name="Placeholder Text"/>
<w:LsdException Locked="false" Priority="1" QFormat="true" Name="No Spacing"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading"/>
<w:LsdException Locked="false" Priority="61" Name="Light List"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 1"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 1"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 1"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 1"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 1"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 1"/>
<w:LsdException Locked="false" SemiHidden="true" Name="Revision"/>
<w:LsdException Locked="false" Priority="34" QFormat="true"
Name="List Paragraph"/>
<w:LsdException Locked="false" Priority="29" QFormat="true" Name="Quote"/>
<w:LsdException Locked="false" Priority="30" QFormat="true"
Name="Intense Quote"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 1"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 1"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 1"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 1"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 1"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 1"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 1"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 1"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 2"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 2"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 2"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 2"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 2"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 2"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 2"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 2"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 2"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 2"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 2"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 2"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 2"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 2"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 3"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 3"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 3"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 3"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 3"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 3"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 3"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 3"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 3"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 3"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 3"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 3"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 3"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 3"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 4"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 4"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 4"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 4"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 4"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 4"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 4"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 4"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 4"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 4"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 4"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 4"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 4"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 4"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 5"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 5"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 5"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 5"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 5"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 5"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 5"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 5"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 5"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 5"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 5"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 5"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 5"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 5"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 6"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 6"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 6"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 6"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 6"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 6"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 6"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 6"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 6"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 6"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 6"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 6"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 6"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 6"/>
<w:LsdException Locked="false" Priority="19" QFormat="true"
Name="Subtle Emphasis"/>
<w:LsdException Locked="false" Priority="21" QFormat="true"
Name="Intense Emphasis"/>
<w:LsdException Locked="false" Priority="31" QFormat="true"
Name="Subtle Reference"/>
<w:LsdException Locked="false" Priority="32" QFormat="true"
Name="Intense Reference"/>
<w:LsdException Locked="false" Priority="33" QFormat="true" Name="Book Title"/>
<w:LsdException Locked="false" Priority="37" SemiHidden="true"
UnhideWhenUsed="true" Name="Bibliography"/>
<w:LsdException Locked="false" Priority="39" SemiHidden="true"
UnhideWhenUsed="true" QFormat="true" Name="TOC Heading"/>
<w:LsdException Locked="false" Priority="41" Name="Plain Table 1"/>
<w:LsdException Locked="false" Priority="42" Name="Plain Table 2"/>
<w:LsdException Locked="false" Priority="43" Name="Plain Table 3"/>
<w:LsdException Locked="false" Priority="44" Name="Plain Table 4"/>
<w:LsdException Locked="false" Priority="45" Name="Plain Table 5"/>
<w:LsdException Locked="false" Priority="40" Name="Grid Table Light"/>
<w:LsdException Locked="false" Priority="46" Name="Grid Table 1 Light"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark"/>
<w:LsdException Locked="false" Priority="51" Name="Grid Table 6 Colorful"/>
<w:LsdException Locked="false" Priority="52" Name="Grid Table 7 Colorful"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 1"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 1"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 1"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 1"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 1"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 1"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 1"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 2"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 2"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 2"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 2"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 2"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 2"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 2"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 3"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 3"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 3"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 3"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 3"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 3"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 3"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 4"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 4"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 4"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 4"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 4"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 4"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 4"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 5"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 5"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 5"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 5"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 5"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 5"/>
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<![endif]--><span style="color: #073763;"><span style="color: #0b5394;">This article is the first of a four part series. The series will explore Jesus, Mary and Joseph in the aspect of their Hidden Life. Namely by drawing on 2 Maccabees 2:4-8 which mentions how at the time of the Babylonian conquest Jeremiah hid the tabernacle tent, ark of the covenant and altar of incense in a cave. Part I looks at how and why God hid the Holy Family.</span></span><br />
<br />
<br />
<div align="center" class="MsoNoSpacing" style="text-align: center;">
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhzAcKtqSpyp3LrFq_QdT8jXiDRXZXU2CpAD2H4XWOaNMoO_wz2rpSwYgnbnN6oa0v7CF7r0UqPK6DCE1dqivmvrYzBgqNMWXZNruqknE9dE7nGw9U02NpT9IK2ieIV5Vw6WRLhFlPWNfI/s1600/cave+of+jeremiah.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" data-original-height="495" data-original-width="719" height="438" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhzAcKtqSpyp3LrFq_QdT8jXiDRXZXU2CpAD2H4XWOaNMoO_wz2rpSwYgnbnN6oa0v7CF7r0UqPK6DCE1dqivmvrYzBgqNMWXZNruqknE9dE7nGw9U02NpT9IK2ieIV5Vw6WRLhFlPWNfI/s640/cave+of+jeremiah.png" width="640" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">'Cave of Jeremiah,' Selina Bracebridge, William Henry Bartlett, c.1825-60.</td></tr>
</tbody></table>
</div>
<h2 align="center" class="MsoNoSpacing">
<b>PART I: HIDE AND SEEK</b></h2>
<h2 align="center" class="MsoNoSpacing">
<b><br /></b></h2>
<h3 align="center" class="MsoNoSpacing">
</h3>
<h3 align="center" class="MsoNoSpacing">
<b><span style="font-variant: small-caps;">1. Introduction</span></b></h3>
<div class="MsoNoSpacing">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<span style="font-family: "times" , "times new roman";"><span style="color: #20124d; float: left; font-size: 105px; line-height: 46px; padding-right: 3px; padding-top: 18px;">I</span>n 2 Maccabees we read a record of how the
Prophet Jeremiah climbed a mountain “and found a cave” and there hid “the tabernacle
tent and the ark and the altar of incense,” sealing “up the entrance” until the
time came when the Lord would reveal it (2:4-8). This took place as Jerusalem
was besieged by the Babylonian army. The whole city was reduced to rubble, and
the first temple built by Solomon was destroyed. God instructed Jeremiah to hide
the three most holy things from the temple in order to keep them safe and
secure until a future date.</span></div>
<div class="MsoNoSpacing">
<br /></div>
<h3 align="center" class="MsoNoSpacing">
<b><span style="font-variant: small-caps;">2. Jesus, Mary and Joseph: The
Tent, Ark and Altar</span></b></h3>
<div class="MsoNoSpacing">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
These three holy articles of the temple serve as symbols
of each member of the Holy Family. The associations attached to the articles could
easily vary, but those we will draw are pertinent. </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
</div>
<div class="MsoNoSpacing" style="text-align: justify;">
The tabernacle tent was the original dwelling place of God used from Moses' time until the reign of Solomon. It was in this sense, the original temple and holy place. It was likely stored in the temple once the temple was built, and thus Jeremiah was able to take it away. Jesus, specifically in His humanity, is aptly symbolised
by the tabernacle tent because the Greek word used in the Old Testament for the
holy tent was σκηνη, the same word used in the passage from 2 Maccabees above.
This word in its verbal form (σκηνόω) appears in John’s Gospel when he writes:
“the Word became flesh and dwelt among us” (1:14). The Greek word for “he
dwelt” being ἐσκήνωσεν, literally, “he tented,” “he pitched his tent” among us.<br />
<br />
The ark of the covenant was a wooden box gilded with gold
upon which God’s Presence rested. It was crafted under Moses’ leadership. The
ark symbolises Mary, since Mary is persistently referred to in Catholic
tradition and devotion as the Ark of the Covenant. For it is in Her that God’s
Presence dwelt in the Incarnate Word. </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
The altar of incense was made of wood and gilded with
gold. Placed in the temple, every morning and at twilight incense was offered
to God upon it, directed toward the holy place where the Ark dwelt. Already we
can see how Joseph is symbolised by the altar of incense. The incense of his
devotion was perpetually offered to Mary, and his worship to God in the child
Jesus. His love would have been especially offered upon waking up in the
morning, and at twilight when he retired after work before sleeping—for then he
could best contemplate the gift of Mary and Jesus within his life.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
In the Scripture we see God referring to the altar of
incense as “most holy to the LORD” (Ex 30:10). This is not an absolute statement,
because clearly there were holier things (i.e. the tent and the ark) but after
these came the altar of incense. This parallels the status of Joseph—third in
holiness within the Holy Family, and excepting Jesus who is God, the most holy
person after Mary. </div>
<div class="MsoNoSpacing">
<br /></div>
<h3 align="center" class="MsoNoSpacing">
<b><span style="font-variant: small-caps;">3. The Hiddenness of the Holy
Family</span></b></h3>
<div class="MsoNoSpacing">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
As Jeremiah hid the literal tent, ark and altar of
incense within a cave, God hid the figurative tent, ark and altar—Jesus, Mary,
and Joseph—in obscurity, namely in the holy house of Nazareth. We learn from
this that God hides precious things, holy things, and even, holy people. It is
a profound mystery that the holiest people to have walked the earth were in
their own contemporary terms, almost completely unknown in Mary and Joseph’s
instance, and relatively unknown in the case of Jesus—it would take years for the
personages of this Family to be made known to the world at large. In fact, even
in our own day the members of the Holy Family remain in the shadows of people’s
awareness, and in certain ways, even more so than in the past.</div>
<div class="MsoNoSpacing">
<br /></div>
<h4 align="center" class="MsoNoSpacing">
<b>3.1 ‘The Holy Family…Who Were They?’</b></h4>
<div class="MsoNoSpacing">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Considering who they really are, most of the world does
not know the Holy Family. Even Jesus is poorly understood. For example, in 2015
a poll of 4,000 people in England among whom 57% identified as Christians, 1 in
4 did not think Jesus was a real person and 57% disbelieved in the Resurrection
(this means some Christians also disbelieved in Christ’s resurrection).<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_edn1" name="_ednref1" style="mso-endnote-id: edn1;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 107%;">[i]</span></span></span></span></a> In
a cross-generational study in the U.S., 9 in 10 believed Jesus was a real
person, but only 56% believed He was divine, and only 31% strongly disagreed
with the statement that “When he lived on earth, Jesus Christ was human and
committed sins, like other people”.<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_edn2" name="_ednref2" style="mso-endnote-id: edn2;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 107%;">[ii]</span></span></span></span></a></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
However three quarters of Americans in one poll expressed
belief in the virgin birth of Christ, although far fewer accept the Catholic
doctrines on Mary’s perpetual virginity and Immaculate Conception.<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_edn3" name="_ednref3" style="mso-endnote-id: edn3;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 107%;">[iii]</span></span></span></span></a> Still,
like Jesus, Mary is reasonably well known ‘about.’ Take for example the
National Geographic—a secular magazine—which in a 2015 issue had Mary on the
cover, titled: “Mary, the Most Powerful Woman in the World.” I say well known ‘about’
because She is not <i>actually known</i>, that is, people generally know about Mary,
but they don’t know much about Her as a person, nor what is actually true. </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
As for Joseph—I don’t think St. Anthony could even find a
poll conducted inquiring views regarding this greatest of all saints following
the Virgin Mary. I wouldn’t be surprised if many couldn’t name Mary’s husband,
and few would be able to say anything more other than name him and perhaps his
trade. Yet factual details about Joseph are scant and knowing a breadth of
facts about someone does not constitute a grasp of <i>why </i>they are
significant. Nevertheless, how many Catholics would be able to articulate the significance
of Joseph and something about His unparalleled sanctity? To many Catholics, and
I confess, I once was somewhat in this camp myself! He is a boring saint, less
dazzling than the red-martyrs, less appealing than St. Peter—a saint known
hardly at all. A background guy. If a Catholic was asked who the greatest saint
after Mary was, or who was the closet to Jesus after Mary, few would answer
Joseph, but many might respond with St. Francis to the former, and John the
Beloved to the latter. Joseph really is the most neglected and least
understood. Yet without understanding Joseph to some degree, a grasp of the
Holy Family is doomed to ignorance and misunderstanding.</div>
<div class="MsoNoSpacing">
<br /></div>
<h4 align="center" class="MsoNoSpacing">
<b>3.2 Scriptural Silence</b></h4>
<div class="MsoNoSpacing">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
A lot of the ignorance surrounding the Holy Family is
understandable—even among Christians and specifically, Catholics. After the infancy
narrative accounts, including the visitation of the magi and the forty-day post-natal presentation in the temple, the Gospels record
nothing about what tradition calls, ‘the hidden life’ of Jesus, Mary and
Joseph. A period which lasts until about Jesus’ thirtieth year. The only
exception is the incident where Mary and Joseph lose the twelve-year-old Jesus,
and after three days find Him—where? In the temple. We are then told that from
the temple “he went down with them and came to Nazareth, and was obedient to
them” (Lk 2:51). This one line summarises the entirety of the hidden life—a
time when Jesus lived as an obedient Son, under the charge of Mary as Mother,
and Joseph as Chosen Father.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Other than this, the Gospels point out that the first
years of Jesus’ life were lived in Egypt. The Holy Family only returned when King
Herod I, who sought to kill him, had died. As far as we infallibly know,
excepting possible yet uncertain apocryphal accounts and various oral traditions,
the remainder of Jesus’ hidden life was spent in Nazareth. </div>
<div class="MsoNoSpacing">
<br /></div>
<h4 align="center" class="MsoNoSpacing">
<b>3.3 Livin’ in Nazareth</b></h4>
<div class="MsoNoSpacing">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Nazareth was a valleyed countryside region where
grapevines grew. It was a very humble and no-where place, at the northern end
of Palestine. Such that the Apostle Nathanael, when told about Jesus for the
first time, said “Can anything good come out of Nazareth?” (Jn 1:46). As a
parallel, one is led to think of rough-suburbs today, or rough-country places;
places that bear a negative connotation. These kinds of places are not where
most people desire to live. Quite the contrary, they’re held up as archetypal
places <i>not to live</i>. God could have lived anywhere. Yet it was to such a
place that God decided to live out most of His years—almost thirty years. No
one would expect this, especially not the Jews of the time who were awaiting
the Messiah—that God would choose to hide Himself for so long in a crummy
village. Sure, by doing so God was fulfilling an obscure prophecy Matthew
alludes to (2:23), but He did so in an unexpected and unassuming way.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Here in Nazareth Jesus simply lived a normal Jewish life
of prayer, work—especially carpentry, and Torah study. Joseph would have worked
alongside Jesus, teaching Him the practical side of the trade. Joseph worked to
earn a living, to provide for his wife and adopted son who happened to be God—his
literal <i>God-son</i>. Mary fulfilled domestic duties, including sweeping,
lighting fires, and preparing meals; most notably the weekly Sabbath meal. She
made a home out of the house. They would have been hospitable people, generous
with charity and tithes, and faithful to the laws of Moses. To all external
appearances, excepting their obvious outstanding goodness, the Holy Family was a
normal Jewish family indicative of the first century.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
It is amazing to think that while God in Jesus was living
out His life as a carpenter, alongside the two most exemplary human beings that
ever were and shall walk this earth, the rest of the world was clueless, simply
doing their thing. People under the Roman Empire in Rome to Egypt, Indian
tribes in America, aborigines in Australia, the Chinese subjects of the Xin
dynasty and Eastern Han dynasty, and Celts in Ireland, all had no idea that a
Divine Being, that God in-flesh was living far away in Palestine in a humble
home. Likewise with notable historical figures like Augustus Caesar (27 BC-AD 14),
Ovid (43 BC–AD 17/18), Livy (64/59 BC–AD 12/17) and Emperor Wang Mang (45 BC-AD
23), who lived during Jesus’ first thirty-years on earth—they had no idea that
their lifetimes were shared by the most important Person to have walked the
earth. Never mind the ignorance of the Holy Family’s neighbours and the
extended kin of Mary and Joseph. Practically everyone had no idea that the
Messiah, that God Himself was right next door! Drawing water beside them from
the village well. Making tables for them and praying beside them at the
synagogue. Their ignorance is made clear in the Gospels when we read that those
who knew Jesus during this time exclaimed later on in dismissal about His
teachings, healings and inferred divine status: “Is this not Jesus the son of
Joseph, whose father and mother we know? How does he now say, ‘I have come down
from heaven’?” (Jn 6:42). </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
We see then how successful God was in His covert designs.
He hid Himself well. The hidden life of the Holy Family, so ordinary to
observation, hid perfectly well the holiness of Mary, Joseph, and Jesus—Holiness
Itself—from the eyes of men. </div>
<div class="MsoNoSpacing">
<br /></div>
<h3 align="center" class="MsoNoSpacing">
<b><span style="font-variant: small-caps;">4. God’s Wisdom in Hiding the Holy
Family</span></b></h3>
<div class="MsoNoSpacing">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
There is a strain of thought that leads atheists, on the
assumption of God’s existence, and even ourselves as thinking people, to ask
the question: Why didn’t God make Himself more visible? Why did God hide
Himself? Why didn’t God carry out a grand tour of the world and manifest His
divine power, converting all, and making Himself known? It is a very apt line
of questioning, and even the best responses must appeal to God’s mystery, and
His knowing what is best, since He is All-Knowing and All-Powerful. Nevertheless,
much can be said, and we’ll contribute a little something towards answering it.</div>
<div class="MsoNoSpacing">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
We must remember that the last three years of Jesus’ life
were spent on a sort of tour of Palestine, preaching, working miracles and
teaching about God and His Kingdom. One of the biggest set of miracles Jesus
performed was the multiplication of the loaves and fishes, most notably in
feeding 5000 men, and women and children on top of that. In John 6 we see that the
multitudes responded by wanting to make Him an earthly king, eager to see more
signs and to eat more free miracle-food. Jesus is aware of this and criticises
the people of being unable to see past the external work and into the spiritual
meaning that it reveals about Himself as the Messiah and God Incarnate, who
loves and nourishes the souls of those who seek Him. Only faith can make the
step to see past the external works of God and to apprehend God the worker. The
crowd wanted a Messiah that could feed their bellies, satisfy their agenda and make
their lifestyles easier, they were not interested in living anew as disciples
of Jesus according to the Spirit.</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
This is typical of human beings. God could work marvels
and convince us He existed, but even the Devil believes God exists. In other
words, external miracles do not convince people to have sincere faith, that is
to change their minds and hearts and live godly lives—just think of the Devil
who saw God in His full glory! — and belief that does not lead to such inner
change is dangerous and condemnable. Great outer spectacles of God thus only serve
as occasions to nourish a sincere faith already present, or which He knows will
be elicited; and may help nudge a soul whose heart is already open to change,
or which God knows will change if powerfully touched. Yet we can be sure that
if outer miracles would affect change in more people’s lives, God would work
them; and He would multiply Damascus-road conversion situations like He did to
St. Paul. And though God can never override free will, by being Omniscient He
knows what course of action is best to win people freely to Him, and how to
best elicit quality believers, true lovers, who seek Him sincerely. In His
wisdom God has determined that a more discreet mode of operation best
accomplishes this.</div>
<div class="MsoNoSpacing">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
God’s reasons for acting discreetly would be numerous,
and we could never fathom one reason sufficiently, never mind them all. He sees
the greater plan, and how everything interconnects. One thing we know for sure
is that God knows how to maximise the possibility for everyone to have the
opportunity to be saved—whether religious or atheist; dispensing gifts and
working miracles, not always obvious, as it best serves this end; and anyone
who does attain salvation does so, even if in this life unknowingly, through
Jesus whose salvific mediation operates in His Body, the Holy Church,
especially through the most notable of Its members: Mary, Mother of the Church,
and Joseph, Father of the Church. </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
If God doesn’t throw around external wonders and miracles
like lollipops, turning chickens into golden turkeys, or whipping up chocolate
fountains before our eyes to prove Himself, or flying on the clouds on the
backs of angels, we can be sure that this is because by God’s not doing these
things it increases our odds of salvation and makes it easier to approach God
sincerely to seek a relationship with Him; rather than seeking His outer gifts
which do not guarantee eternal happiness, but at their maximum could provide a temporary
utopia and fleeting moments of bliss. The latter quest would render us numb in
indulgence to stop desiring what matters most: our common salvation in the God
of Love, and not our wish-fulfilled pampering.</div>
<div class="MsoNoSpacing">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
We can thus apprehend the wisdom of God who chose to come
in hidden form, along the path of Nazareth, so that people might come to
believe in Him and not chase after what they could get from Him according to
worldly standards. God’s humble earthly existence, especially His first
thirty-years, are thus a protection and aid from the temptation to get lost in
a quest for a Genie-God who supplies our every whim. Spoilt children demand
their own whim is satisfied, and parents who accommodate this allow them to grow
rotten in behaviour. God wants to spoil us spiritually, but according to His
Will which knows what we need to grow as good and loving people. He does not
want to spoil us according to our own fancy, for this truly would <i>spoil</i> us!</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Only after finishing this article I found an excellent
commentary, following the Wedding of Cana in John 2, that touches on this theme
by Protestant Minister Rev. Glenn David Bauscher:</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="margin: 0cm 1cm 0.0001pt; text-align: justify;">
Those thirty years of silence and
obscurity are in a very real sense more miraculous than the last three years of
His earthly Life, considering Who He was and is. ‘Verily thou art a God who
hidest thyself, O God of Israel, the Saviour’. (Isaiah 45:15). The patience and
humility of God are far more surprising and unbelievable to men than His
miracles, and these are stumbling blocks to the faith of many, if not all of us
[…] Consider also the grief of His heart, knowing that so many, if not all, of
those who professed faith, believed only in the outward signs, but did not know
Him. Our Lord knew that to begin performing miracles would be to come out of
hiding (out of character for God) and that would also make Him susceptible to
misunderstanding and false devotion, when His usual design is to make men seek
after Him Who hides, and recognize Him in His disguises.<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_edn4" name="_ednref4" style="mso-endnote-id: edn4;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 107%;">[iv]</span></span></span></span></a></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
The hidden life of the Holy Family, so ordinary, so
plain, so hidden, so seemingly illogical in smallness, is thus a kind of litmus
test. Those who can accept that God could, would, and best of all, actually did
live like this, are able to be nurtured in a mature faith which believes God comes
into our lives not to dazzle it with outer sparkles that impress others and which
goes along with our own agenda of what is best; but that God comes into our
lives to dazzle it secretly and interiorly, enriching the plainness of our
normal lives with the joy of knowing His love and participating in His drama of
intimacy—injecting eternal meaning and vitality into every sphere of our mortal
existence, even when ordinary and especially when things go south.</div>
<div class="MsoNoSpacing">
<br /></div>
<h3 align="center" class="MsoNoSpacing">
<b><span style="font-variant: small-caps;">5. Why Does God Hide Holy Things?</span></b></h3>
<div class="MsoNoSpacing">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
On this point we return to why God had Jeremiah hide the
three temple articles in a secret cave. One reason is because the Babylonians
would have sacrilegiously misused them—failing to see the true importance of
these articles beyond their mere material worth. This explains why they were
hidden from the Babylonians, yet when we look at 2 Maccabees we see that even
those Israelites who helped hide the tent, ark and altar were unable to mark
out and remember the way, thus prevented by God from knowing the exact location
of the hiding place (2:6-7). They were thus even hidden from God’s own people. </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
The reasons for this could be many, but at least two
things can be inferred as to why God hid these holy items, even from the
Israelites—specifically, the Judeans. Firstly, God’s people had forgotten to
reverence these items appropriately. They had forgotten that these items were
supposed to be used as signs and mediums to worship God with. They grew too
familiar with the temple and its articles, and had reduced them to sentimental
objects, to mechanisms of rituals done out of habit—void of heartfelt devotion.
Consequently the worship of God among the people of Judah waned, and so they filled
this sound devotional void with unsound devotion, succumbing to polytheism, to idolatry.
God’s oracle through Jeremiah makes this clear: </div>
<div class="MsoNoSpacing">
<br /></div>
<div class="MsoNoSpacing" style="margin: 0cm 1cm 0.0001pt; text-align: justify;">
‘You have seen all the evil that I
brought upon Jerusalem and upon all the cities of Judah. Behold, this day they
are a desolation, and no one dwells in them, because of the wickedness which
they committed, provoking me to anger, in that they went to burn incense and
serve other gods that they knew not, neither they, nor you, nor your fathers.’
(44:2-3).</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Secondly, and this point extends from the first, God hid
the tent, ark and altar of incense because He knew at this moment and in the
immediate future the presence and knowledge of these holy items would still
remain unappreciated by His people. He knew they would fail to grasp the
spiritual significance of these holy items until they had come to know Him
better and worship Him alone. They had to be purged of idolatrous inclinations
over many years, lest they turned even these holy items into ends in
themselves, as objects of worship, or at least, as mere holy things abstracted
from their real purpose as signs of the One God. This had already happened in
the temple, as we read in Ezekiel:</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="margin: 0cm 1cm 0.0001pt; text-align: justify;">
And he [the Lord] said to me, ‘Go
in, and see the vile abominations that they are committing here [in the temple].’
So I went in and saw […] all the idols of the house of Israel.’ (8:9-10).</div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
God did not want this to happen again. Thus only when His
people had been purged of idolatrous inclinations, then and only then might
these sacred items be revealed and returned and so serve as aids to actually
advance the people’s worship of God. In the words of Jeremiah quoted in 2
Maccabees: “The place [of the tent, ark and altar] shall be unknown until God
gathers his people together again and shows his mercy. And then the Lord will
disclose these things” (2:7-8).</div>
<div class="MsoNoSpacing">
<br /></div>
<h3 align="center" class="MsoNoSpacing">
<b><span style="font-variant: small-caps;">6. Why Did God Hide the Holy
Family?</span></b></h3>
<div class="MsoNoSpacing">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
This leads us to an important reason why God hid the Holy
Family—the personification of the three symbolic temple articles—in the unknown
dwelling of Nazareth in a life of obscurity. </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
We might first recall the defensive-rationale of hiding
the temple articles from the Babylonians. They would have taken them far away
from their proper place, misusing them or perhaps destroying them, melting down
their gold. In parallel, the defensive-rationale for God’s hiding the Holy
Family in secrecy can be seen in His wanting to preserve them from harm at the
hands of Herod; and even other earthly rulers, who if they knew who they were,
especially Jesus, might have sought to kill them, or take them away from their
true call and foreordained locale as novelty ‘play things’ or trophies. </div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
We see this sort of possibility play out when Jesus was
condemned to death. ‘King’ Herod Antipas, Tetrarch of Galilee and Perea, begged
Jesus to act as a kind of miracle performing showman. In Herod's words portrayed by <i>Jesus Christ Superstar</i>, "Prove to me that you're divine; change my water into wine."<i> </i>Jesus was vehemently
against this kind of worldly agenda, such that His response was complete and utter silence, and Herod
ended up dismissing Him as a nobody and madman. This silence of the condemned
Christ in the face of worldly authority is reminiscent of the Holy Family’s
silence in hiddenness from the world at large. Their greatness was thus
looked-over and this preserved them from false agendas being imposed on them.<br />
<br />
St. Jerome also cites Ignatius of Antioch (d. 110-130 AD) who comments that another reason for God's hiding His Son in the outward ordinariness of the Holy Family was in order to conceal the true identity of Jesus from the devil, who was kept ignorant of Jesus' virginal conception.<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_ednref5" name="_edn1" style="mso-endnote-id: edn1;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[v]</span></span></span></span></a></div>
<div class="MsoNoSpacing" style="text-align: justify;">
<br /></div>
<div class="MsoNoSpacing" style="text-align: justify;">
Yet God also hid the Holy Family from the people of
Israel, and partially so, even from the early Church to a degree. For just as
God hid the holy articles of the temple to preserve their true dignity,
likewise with the Holy Family. God hid them so as to preserve their real dignity, revealing them bit by bit, each in their turn, so that they might be sought for who they really are:
Jesus as God-Man, Mary as Mother of God, and Joseph as chosen Father
to God. This will need teasing
out and will be taken up in Part II (<a href="https://tenstringedlyreofthenewisrael.blogspot.com/2019/01/the-hiddenness-of-holy-family-unveiling.html" target="_blank">click here</a>).<br />
<br />
<a href="https://tenstringedlyreofthenewisrael.blogspot.com/2019/02/the-hiddenness-of-holy-family-unveiling.html" target="_blank">Part III</a> - On Joseph<br />
<a href="https://tenstringedlyreofthenewisrael.blogspot.com/2019/02/the-hiddenness-of-holy-family-joining.html" target="_blank">Part IV</a> - On the Holy Family</div>
<div style="mso-element: endnote-list;">
<br clear="all" />
<hr align="left" size="1" width="33%" />
<div id="edn1" style="mso-element: endnote;">
<div align="left" class="Reference" style="text-align: left;">
<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_ednref1" name="_edn1" style="mso-endnote-id: edn1;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[i]</span></span></span></span></a> “Jesus
'not a real person' many believe,” 31 October 2015, https://www.bbc.com/news/uk-34686993</div>
</div>
<div id="edn2" style="mso-element: endnote;">
<div align="left" class="Reference" style="text-align: left;">
<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_ednref2" name="_edn2" style="mso-endnote-id: edn2;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[ii]</span></span></span></span></a> “What
Do Americans Believe About Jesus? 5 Popular Beliefs,” April 1 2015, https://www.barna.com/research/what-do-americans-believe-about-jesus-5-popular-beliefs/</div>
</div>
<div id="edn3" style="mso-element: endnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_ednref3" name="_edn3" style="mso-endnote-id: edn3;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[iii]</span></span></span></span></a>
A Pew Research Poll as cited in Bill Sherman, “Americans diverge in views about
Mary, but poll shows most believe in virgin birth: Poll says most Americans
believe in virgin birth,” December 21 2013, https://www.tulsaworld.com/news/religion/americans-diverge-in-views-about-mary-but-poll-shows-most/article_9b7551af-4e42-5242-9942-d504ca4e25f2.html</div>
</div>
<div id="edn4" style="mso-element: endnote;">
<div class="Reference">
<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_ednref4" name="_edn4" style="mso-endnote-id: edn4;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[iv]</span></span></span></span></a>
Glenn David Bauscher, <i>The Peshitta Aramaic-English New Testament</i> (Lulu
Publishing: 2009), 219-220.<br />
<a href="https://www.blogger.com/blogger.g?blogID=8151849891901686872#_ednref5" name="_edn1" style="mso-endnote-id: edn1;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 10.0pt; line-height: 107%;">[v]</span></span></span></span></a> Jerome, <i>Commentary on Matthew</i>, 1.18.i.</div>
</div>
</div>
Br. John-Josephhttp://www.blogger.com/profile/05262068772046293194noreply@blogger.com0tag:blogger.com,1999:blog-8151849891901686872.post-46738028838451592352018-12-26T01:58:00.000+11:002019-12-01T01:25:03.321+11:00Yep, You Have a Child<div class="separator" style="clear: both; text-align: center;">
<a href="http://theteenagertoday.com/wp/wp-content/uploads/2017/11/baby-jesus-manger.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="530" data-original-width="400" height="400" src="https://theteenagertoday.com/wp/wp-content/uploads/2017/11/baby-jesus-manger.jpg" width="300" /></a></div>
<br />
<div style="text-align: justify;">
<span style="font-family: "times" , "times new roman";"><span style="color: #20124d; float: left; font-size: 105px; line-height: 46px; padding-right: 3px; padding-top: 18px;">A</span><span style="font-size: 20px;">ll over the world nativity scenes are glowing with light. Millions of Christmas cards impressed with the visage of the infant Jesus. There is something about Christmas that touches the hardest of hearts.</span></span></div>
<div style="text-align: justify;">
<span style="font-family: "times" , "times new roman" , serif;"><br /> There is something about the scene of a husband and wife and a newborn child in a stable, surrounded by animals and straw that awakens the deepest aspects of our humanity. Stirring us to secretly contemplate the divine, whether we know it or not, as we look in wonder at this now familiar, yet wonderfully strange scene.<br />
<br />
Here is a child, a tender newborn that lies helpless in littleness. Relying on Mary his Mother, and Joseph as putative Father. Something draws us to this little baby. A mysterious divine power magnetises men, women and children of every age to come to adore Him, to behold Him, to marvel at the mystery of the God who has become so approachable and convincing in tenderness. What heart can really dare resist?<br />
<br />
The angel told the shepherds, "<span class="verse-12">You will find a baby wrapped in cloths and lying in a manger" (Lk 2:12). The angel did not say, 'You will find the child in the arms of Mary,' or 'In the arms of a man named Joseph,' but "in a manger."</span><br />
<br />
<span class="verse-12">For as much as Mary deserved to hold this child more than anyone else, and as much as Joseph held second and equal standing in the right to cradle this child in his arms, this child was no ordinary child. This child was God, and God belongs to all. Mary sacrificed extensive cuddles to set Him before all. Joseph stood back in wonder, leaving space for the shepherds to adore. </span><br />
<br />
<span class="verse-12">Spiritually we receive the message in this subtle gesture that Mary and Joseph do not want to hog this child, but they want to invite us to come to Him, to be with Him, to hold Him in our hearts and adore with grateful love. Smelly animals surround Him in the stable, so our sinfulness must not stop us from coming to Him. This Child is Jesus, Saviour of the World. This Child loves us and will melt away our sins, our fears, our doubts. We must only come to Him and say not a thing. We must only come. We must only close our eyes with longing, and we will be there beside our little God who lies within the manger of our heart.</span><br />
<span class="verse-12"><br /></span>
<span class="verse-12">Every mother and father will eventually have to let go of their child - to life, to growth, to change. So many people, for many various reasons, never have a child: men, women, priests, nuns, monks, ordinary people, couples too. Little kids often play-act as fathers and mothers, perhaps treating their doll like a child - such children are much too small and young to have a real child. Some have had a child, and indeed still do, but not on this earth, since their child died prematurely in the womb, miscarried, or died in unfortunate circumstances.</span><br />
<span class="verse-12"><br /></span>
<span class="verse-12">Yet whoever we be, this little child of Christmas - this child is all ours. Let us find consolation in that and marvel at the wonderful gift of Jesus, our Saviour, our God, our King, our Master, our Teacher - all these things, but who is also our child, our baby, and no one can take Him from us, "</span><span class="verse-12"><span class="verse-38">neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers,</span></span>
<span class="verse-39">
nor height, nor depth, nor anything else
in all creation, will be able to separate us from the love of God in
Christ Jesus our Lord" (Rom 8:38-39). This is the meaning of the words, "</span><span class="verse-39"><span class="st">For unto <i>us a Child is born</i>, unto <i>us a Son is given</i>" (Is 9:6).</span></span><br />
<span class="verse-39"><span class="st"><br /></span></span>
<span class="verse-39"><span class="st">He is not far, our little child, but within. He is our true Inner Child. We feed this Child with our devotion of love. A simple silent pause, a smile of recognition, a word of thanks, is enough to make this Child within us glad.</span></span><br />
<br />
<span class="verse-39"><span class="st">But sin hurts Him. The devil makes us think sin doesn't exist. That sin is okay, that it doesn't hurt anyone. But this is a lie. It hurts Jesus. It wounds the presence and life of this Child within us. Let us not sin. Let us come to Him in prayer, sorry and resolved to live anew for Him like a responsible parent, a little friend, a loving sibling.</span></span></span></div>
<div style="text-align: justify;">
<br /></div>
<span style="font-family: "times" , "times new roman" , serif;"><span class="verse-39"><span class="st">Let us live for Him. Let us worship this Child. The desire to worship lies within us all. No human child can measure up, but this one does. This one is also God. Let us worship Him in secret, in the stable of our heart. There He lives and longs for us. Let us go to Him and learn what it means to live a life rich with meaning. </span></span></span><br />
<span style="font-family: "times" , "times new roman" , serif;">
</span>
<span style="font-family: "times" , "times new roman" , serif;">
<span class="verse-39"><span class="st">Come let us adore Him.</span></span></span><br />
<span style="font-family: "times" , "times new roman" , serif;">
<br />
<span class="verse-39"> </span>
</span>Br. John-Josephhttp://www.blogger.com/profile/05262068772046293194noreply@blogger.com0