Tuesday, July 31, 2018

St. Ignatius Loyola - July 31 by Michael Dubruiel

He says it all right here...

Man is created to praise, reverence, and serve God our Lord, and by this
means to save his soul.
And the other things on the face of the earth are
created for man and that they may help him in prosecuting the end for which he
is created.
From this it follows that man is to use them as much as they help
him on to his end, and ought to rid himself of them so far as they hinder him as
to it.
For this it is necessary to make ourselves indifferent to all created
things in all that is allowed to the choice of our free will and is not
prohibited to it; so that, on our part, we want not health rather than sickness,
riches rather than poverty, honor rather than dishonor, long rather than short
life, and so in all the rest; desiring and choosing only what is most conducive
for us to the end for which we are created.

Michael Dubruiel 

Monday, July 30, 2018

Solanus Casey - July 30

From 2004 by Michael Dubruiel
 
Taming the Wild
 
 
 
Solanus had also been cultivating a patch of wild strawberries which he told the friars he was "taming."
 
Father Solanus: The Story of Solnus Casey O.F.M. Cap. p.174




I had been making my lunch time pilgrimage for several months when I read a chapter from Cathy Odell's book on Solanus' time in Huntington. I had literally walked the fields and woods throughout but had never come across any wild strawberries. They must have perished when some of the land was plowed, I figured.


It was a beautiful sunlit day, not a cloud in the sky and very low humidity. I started out walking the perimeter of the property, as was my usual route, and began to pray the rosary. Normally this meant finishing the joyful mysteries by the time I reached the far forest where an Eagle Scout had cleared a trail through the woods. There I would begin the sorrowful mysteries reaching the Capuchin graveyard about the time I reached the third sorrowful mystery (the Crowing with Thorns) where I would prostrate in the direction of the simple wooden cross at the head of the graveyard and pray the prayer of St. Francis, "We adore thee O Christ and we praise Thee because by thy holy cross Thou hast redeemed the world." Then I would pray the third sorrowful mystery on my knees for the Friars and others buried there, at the same time asking for their intercession for my many needs.


Then I would retrace my steps backward in a slightly different path along the woods rather than through them. At about the same spot where I had discovered an apple tree left over from the orchard that Solanus had blessed, I looked down and spotted something red blooming. At first I thought they were small red flowers that had some how resisted the mowing the lawn had received recently. But on closer inspection I found wild strawberries almost ready to be harvested.


I thought of the irony of my discovery on the very day that I had first read about Solanus' "taming" of wild strawberries, then I thought of the whole aspect of "taming" the wild.


Looking over the property of what had once been a flourishing center of Catholic spirituality, I could not help but be struck by the apparent failure. What had been tamed here and once again become wild.


It struck me as an apt symbol for the state of Catholicism in the United States at the beginning of the Twenty-first century. The in-roads that the Church had made in converting and bringing Catholic Christianity to this country seemed to have reverted back to its wild state. Those who call themselves Catholic pick and choose what they believe and how they practice their faith. In many ways they mirror the environment they live in with very little to distinguish them from their non-Catholic neighbors.


Of course it also struck me that I suffered from this as much as anyone.


Picking up the wild strawberry, I saw how immature it was. No doubt Solanus' taming of the "wild" strawberries had resulted in them growing into substantial fruit that was enjoyed by the Huntington Capuchins. Now without that taming, the wild strawberry had once again returned to a small pitiful caricature of what it might have been.


Sadly this is what we also have become. Our influence in our culture is weak and we risk giving scandal to those who look to us as representatives of all that is Catholic. We are "wild" Cathlolics, in great need of being tamed by Our Lord Jesus Christ.
 

Saturday, July 28, 2018

73 Steps to Spiritual Communion with God - 9

This is a continuation of the 73 Steps to Spiritual Communion with God by Michael Dubruiel. The previous are posted below among the other posts and last week's archives. Here is the ninth Step:



(9) And what one would not have done to himself, not to do to another (cf Tob 4:16; Mt 7:12; Lk 6:31).



The Golden Rule is well known across cultures. At an early age we are taught to treat others in the same way that we wish to be treated. Has this rule fallen on deaf ears though in our time?



Could it be that we no longer think about others or care about them? What is it that has desensitized us from the needs of others?



Forty years ago people marched upon the towns and villages of the south to protest the way people of color were still being treated; almost a century since the cessation of slavery. Something of the Golden Rule motivated those marches and when television cameras broadcast those images to the rest of the nation soon others changed their opinions too.



But forty years later it seems that the multiplicity of those images along with the dramatization of similar images has lessened the impact of reality. Like a collective hypnosis we seem not to be affected by the plight of our fellow human anymore. Like a callous that develops from constant friction, the flood of images of suffering and hurting individuals has dampened our ability to care.



I suppose that recognizing this, is the first step to diagnosing it as a problem that is destroying us as a society. St. Benedict’s maxim can serve as a corrective. The first step is to really feel, what it is that I feel.



How do I feel when someone smiles at me? It feels good, I feel important or at least that this person is well disposed toward me which is also a good feeling. If this is so I should offer a smile to those who life cast in my path today.



How do I feel when someone treats me in a manner that makes me feel that my existence is inconsequential to them? Probably not very good, then I need to even in a small way acknowledge everyone as an important part of God’s plan for me today.



We tend to be a society in touch with their feelings. It is a small step to return back to a more civil manner of existence where I believe that there is not just “me” but us on this planet. Everyone is important in God’s plan. My feelings are the key to defining how I should treat others in the way that God wants me to do.



Friday, July 27, 2018

73 Steps to Spiritual Communion with God by Michael Dubruiel - 8

This is a continuation of the 73 Steps to Spiritual Communion with God by Michael Dubruiel. The previous are posted below among the other posts and last week's archives. Here is the Seventh Step:



8- To honor all men (cf 1 Pt 2:17).



Often honor is confused with adoring or worshiping someone. For example when the commandment to honor one’s parents is rejected, what is usually rejected is the concept that I have to worship my parents, but that is not what honor means.



To honor someone is to respect them as an individual who is part of the whole. I honor you if I acknowledge the uniqueness that you bring to the human race. I honor you as a fellow human being, giving you all of the rights and respect that every human deserves. Added to this, is a deep respect for your person, your individuality.



Too often our problems with other people is rooted in our inability to see them and accept them as different from ourselves. The other is more introverted or extroverted—we want them to be like us. The other is too right brained or left brained—we want them to be like us.



Honoring an individual means first and foremost that we accept them as the unique individual that God has created them to be.



One would think that monks in a monastery would have little individuality. But in reality the monks I have been privileged to know in my life have exhibited the greatest individuality of any people that I have known. They all dress alike, their lives follow a similar ritual everyday, but their personalities and who God has created them to be shines forth.





The “true self” as Thomas Merton termed the individual who is not trying to live up to the expectations imposed outside of the self can only be freed up by a deep trust in God. We can nurture the "true self" in others by honoring them as unique individuals with a mission from God.

Thursday, July 26, 2018

73 Steps to Spiritual Communion with God - 7 Michael Dubruiel

This is a continuation of the 73 Steps to Spiritual Communion with God by Michael Dubruiel. The previous are posted below among the other posts and last week's archives. Here is the Seventh Step:





7. Not to bear false witness (cf Mt 19:18; Mk 10:19; Lk 18:20).



Lying about what we witness in life, is one of those sins that always has the appearance of not being all that serious, until it continues to escalate like a snowball growing bigger and bigger; until we are no longer sure of what the truth is. It is not in our interest or anyone else’s to not tell the truth.



Jesus identified himself with the Truth. If we are in communion with Jesus then we too will be fountains of the truth. But the temptation to choose other than the truth is a large one and it almost always has as an underpinning the sense that to do so is in our best interest.



It is not.



Many times our inability to tell the truth reveals a deep spiritual void within. We bear false witness because somehow it will make us appear better, which at it’s heart means that we feel that there is something wrong with us to begin with. The temptation to bear false witness about another or an event I have witnessed is an invitation for me to ask, “What do I feel is wrong with myself?”



Why do I feel the need to speak about an event or a person in an untruthful way? The answer is more self-revelatory than illustrative of any real happening outside of myself? My answer allows me to peer into the hole within my soul.



Oh God help me to see myself as a valuable part of your creation. Allow me to see that the life I experience is alive with your presence and that others will always benefit from it.



But what about the other reasons, like, I don’t want to hurt someone?



Does the truth ever hurt? The answer is a loud and thunderous, yes it can hurt terribly. But is that bad?



Pain is a fact of life and to try to avoid it only delays the pain. Confronting it and accepting it leads to resurrection. The cross is a daily visitor to everyone. The choice is often whether we love people enough to be honest with them not hurt them but to help them to face reality in life.



Perhaps there is nothing more definitive about salvation than the one word--reality. A person who experiences the saving grace of God lives in reality, the world as it is.



The unsaved person lives a lie, perhaps it is a world of their creation. It is their fiction. It is impossible for others to be invited into this world of theirs because it is a non-existent place that they themselves do not even exist in. There is nothing sadder then to experience this firsthand, but it is the lot of those who refuse to accept the pain of daily life.



There is the obvious consequence of bearing false witness that I have purposely left to the end. Consequences are of little matter here, but for many they are the guiding force of their daily actions. St. Benedict did not counsel in his maxim—“consider the end when giving a witness.” He did not do so because he has already laid out for us what the end-(the consequence of every action is)—it is God.



God is the consequence for anyone who sets out on this path. My concern is for doing what God commands. True compassion results.



All of our excuses and reasons for not doing so—usually rationalized from a concern for consequences, are derived from a lack of respect for others (Benedict’s second maxim). We do not believe in our neighbor’s right to “handle” the truth. This is very sad.

Wednesday, July 25, 2018

73 Steps to Spiritual Communion with God - 6

This is a continuation of the 73 Steps to Spiritual Communion with God by Michael Dubruiel. The previous are posted below among the other posts and last week's archives. Here is the Sixth Step:



6. Not to covet (cf Rom 13:9).



St. Benedict attaches a scripture passage to this maxim which in many ways points to where he has obtained the previous four. In Romans 13:9 the Apostle wrote, “The commandments, “Do not commit adultery,” “Do not murder,” “Do not steal,” “Do not covet,” and whatever other commandment there may be, are summed up in this one rule: “Love your neighbor as yourself, (Romans 13:9, NIV).”



The simple rendering not to covet is intriguing. We probably are used to the formulation that we should not covet our neighbor’s goods or our neighbor’s wife, but here there is just the simple injunction not to covet. There is nothing more difficult in the culture that we live in than to rid ourselves of desire.



Siddhartha Gautama, the Buddha (enlightened one), based an entire religion on ridding ourselves of what he discovered was the source of all ill. In his four noble truths he stated, that all life is suffering, the cause of suffering is desire, the way to rid the world of suffering is to extinguish desire, that experience is Nirvana.



I remember teaching basically the same truth to teen boys in high school, and receiving a predictable response—“if you rid yourself of desire you wouldn’t move—you would just lie on the couch.” They, mirroring the culture that we live in, saw desire or coveting as a good thing. It is the very fuel that propels one to have great goals and to achieve great success.



But is it?



Doesn’t our desire or coveting rather blind us to achieving our goals, creating a false sense of what is needed to make us happy? What if we were to live each day with a sense of purpose but instead of being concerned about our plan we primarily were focused on God’s will for us.



This may seem too idealistic and we might retort, “How can I know God’s will for me today?” The spiritual writer Jean-Pierre De Caussade in his great spiritual work Abandonment to Divine Providence gave a simple guide to answering the question. The will of God can best be discerned by a simple acceptance of whatever the day brings and to a focus on that.



My spiritual director Benedictine Father Lambert Reilley once mirrored this thought when I complained about all the distractions that I was suffering from. “People keep showing up and interupting the work that I am trying to get done.”



“Why look at them as distractions?” Father Lambert asked me. “Instead see them as people that God is sending to you.” What Father Lambert (who now is Archabbot Lambert) was saying to me was mirrored in the Rule of Saint Benedict’s injunction that the monks were to welcome the stranger as though Christ himself were arriving at the monastery.



So this notion of coveting, covers not only material things and the relationships that others have, it also covers are very time and the way we view it. Time is the biggest culprit in the whole business of ridding ourselves of coveting. We want and desire to have _______________(fiill in the blank) right now rather than waiting until it comes our way.



If it is our health, we want to feel better now, so we take drugs that in the long run ruin our immune system. If we are trying to lose weight, we want it now so we may injure our health seeking a quick solution. If we want material items why wait, put it on credit. All in all, coveting is a rejection of the world that we live in as it is, and the message of the Gospel is just the opposite, the world is not changed by wishing it to be otherwise, but rather by confronting the world as it is and dealing with it.



Why would we not sit around on the couch, if we rid ourselves of desiring? Because we would realize that we have work to do and it needs to be done now! The very act of coveting if we conceptualize it is that of a dreamer, not someone who is immersed in reality.





The opposite of coveting is acceptance.

Tuesday, July 24, 2018

73 Steps to Spiritual Communion with God - 5

This is a continuation of the 73 Steps to Spiritual Communion with God by Michael Dubruiel. The previous are posted below among the other posts and last week's archives.

Step # 5 of the 73



5. Not to steal...



It may seem strange that stealing is so high on St. Benedict’s list, but there is nothing more destructive in communal living than mistrust and there is nothing that can destroy trust like living with thievery. Once something no matter how insignificant is stolen everyone around becomes the potential thief.



There is a story I have heard so many times and so many versions of that I am not even sure where it is originally from but it goes something like this: An abbot of a monastery had become very disenchanted with the way the monks in his monastery treated one another. He ventured off to seek out the advice of an holy monk who lived as a hermit deep in the woods.



After the holy monk had listened to the abbot’s concern, he raised his hand and asked the abbot to wait while he prayed about this situation. Several hours passed and finally the hermit reappeared in the cell and made his solemn announcement to the abbot. “When you go back to the monastery tonight gather all of the monks into chapter and then announce to them what I have to tell you.” He then revealed what he had learned in prayer to the abbot.



That night the abbot did as the holy man had instructed, when the last of the monks had taken their place in the room, the abbot arose and announced to the gathered assembly, “The holy hermit has announced to me and asked me to inform you that God has revealed to him that the messiah is in our midst.” Afterwards the monks treated each other with great respect, wondering and not knowing if the monk they were dealing with might be the messiah.



The way we treat others and their property is largely based on how much we respect and hold them in awe. If we had a deep sense of love, respect and awe of each and every person we would never take anything from them. But too often we lack this basic sense of dignity that others deserve from us.



We reason that someone is wealthy and they won’t miss this or that item so we take it as though our attitude about someone else is reality. We reason that we have paid a just fee and that entitles us to more than what we know it does. All of our reasons are aimed at justifying something that we know is wrong and the very act of trying to rationalize our behavior makes us less not in God’s eyes but in our view of ourselves.





It is useful to remember that the men nailed next to Jesus on the cross are often referred to as thieves. The so-called good thief acknowledges that his sin has merited so horrible a death. There was something of the presence of Jesus that made him realize that. If we put ourselves into the presence of God we will come to the same conclusion that taking what does not belong to us is wrong.

Monday, July 23, 2018

73 Steps to Communion With God: 3

The Third Step of the 73 by Michael Dubruiel



3. Then, not to kill...





I still remember vividly an incident that happened when I was a child and my family was on vacation in the White Mountains of New Hampshire. On a particular day we had just arrived at the summit of the mountain where the “Old Man of the Mountains,” a natural rock formation is located (it is on the New Hampshire quarter). We were sitting on some rocks and nearby was a long haired bearded guy—a hippie.



There were plenty of hippies in New England in the 1960’s, so there was nothing novel about that, but the action of this one was very memorable. He kept brushing away flies that were surrounding him. The more they continued to land on him, the more he would gently urge them to find another place to alight. His gentle tone and the words he spoke to the pests made it clear that he did not want to harm them.



My mother bent down to say that she had figured out that he felt that it was wrong to kill even a fly. Later I would read about people of various Eastern religions that shared this belief, “that all life was sacred," which of course is what we believe too--but we usually make endless distinctions.



St. Benedict’s counsel is simple. He does not elaborate about who or what we are not to kill. He keeps it simple and allows us the simple injunction to simple “not kill.”



This counsel follows after the first two; love God and love your neighbor. Now we are told not to kill. God is the source of all life and the Scriptures make it clear from the first pages of Genesis that to take back the spirit of Life is the domain of God and that blood spilt cries out to heaven.



It is also clear that in the first pages of Genesis that our neighbor is not only the people that surround us but every being in creation. We should respect all of creation in the same manner.



The hippie who allowed the fly to live on that vacation day in New Hampshire does not remain in my memory as some nut but rather as a prototype of a holy man who understands this fundamental truth. If you and I want to grow in holiness then we must reverence the life force that God has placed in all of creation.



“Not to kill” also extends beyond physical murder. We are to be a life force in God’s creation. Building up rather than tearing down. Uplifting rather than destroying.



I remember a friend in school who was fond of bringing up in the midst of conversations that were less than charitable about others a simple question, “How is this building up the body of Christ?” It really ticked off everyone at the table but like the hippie with the fly it has remained in my memory whereas the topics of our table conversations have long passed on into obscurity.



There are many ways to kill without actually taking someone’s physical life. Unfortunately there are too many walking dead in our midst who have had their spirit killed by those who were not careful in their speech or their judgments.



Lifting up these poor souls, reversing the damage done is a way to positively live out this injunction. It is not simply a matter of what not to do but to have an attitude of doing the opposite. The person who puts God first will carry with them an imitation of God who “breathes life” into inanimate clay.





What will this day be like if in every instance I put God first, treat all those who inhabit my environment with the attitude that I want to be a life giving force, a person of affirmation? Without God this is impossible and that is why prayer is something that is a 24/7 activity. We need to constantly turn to God, at every moment, in every encounter; to be silent until God is brought into the moment and then to be life giving as God is.

Sunday, July 22, 2018

73 Steps to Spiritual Communion with God: 2

Here is the second  posting of a series that Michael Dubruiel wrote entitled 73 Steps to Spiritual Communion with God. These steps are drawn from Saint Benedict's Rule, the reflections are his own. Originally published in 2003.

2. Love one's neighbor as one's self (cf Mt 22:37-39; Mk 12:30-31; Lk 10:27).



It is ironic but the way we treat our neighbor in many ways reveals what we think about ourselves. Whenever I run into a parent berating the child I always find myself equally feeling as sorry for the parent as the child. Negative views of oneself often lead to a negative view of others. This maxim follows the first that we love God above all things. It is from that maxim that a true sense of ourselves flows.



If I believe that God has a mission for me, then it is only a short distance of thought to believe that he has a mission for everyone else on the planet.



Daily we encounter opportunities to love our neighbor as ourselves.



The other day a woman carrying a bag of groceries bumped into me rushing to her car. She apologized and I immediately had the uncharitable thought of what in the hell is your hurry? But then I started to list the reasons for why she might have been in a hurry in my mind. Perhaps she was late for an important appointment or there was someone in dire need of something that she had just purchased at the store. In other words I strove to think of why I might be in a hurry and to afford her the same privilege.



Love our neighbor as ourselves ultimately means wishing them success. Success in their mission in life means success for us all. In the same way that loving God is foundational to the Spiritual life, so too is the love of neighbor. They all are pieces that fit into the same puzzle.



What of the most despicable people on the earth, how can we love them? What about those who ________ and __________(fill in the blanks with your favorite unforgivable sins)?



The answer is simple, we love them in the same way as we would if they were are own child.



I remember when the serial murderer Theodore Bundy was being executed in the State of Florida that his mother was interviewed. She was asked the question, “Do you still love your son?”



She answered, “Yes, I don’t like what he has done, but I still love him.”



I think it is easy to understand why she would. No matter what anyone of us do in our lifetime there is a part of us that is deeply lovable. No matter how hateful we are or what terrible things we do for whatever God known reason, there is a part of us that God has created and that is good, call it the “true self.”



The true self might be likened to that part of us that is the plan of God for each of us. It is that true self that we love in our neighbors and ourselves, because it is most truly who we are.



I remember a man who had undergone a conversion experience telling me in front of his family that he had never been that bad of a guy even before his conversion.



His daughters disagreed, as they in unison cried out, “yes your were dad, you were horrible!”



He then went on to explain how before his conversion he had “acted” in a way that he thought he had to, to be accepted; since his conversion he was truly himself.



I can think of no finer testimony of what life immersed in God’s love is like. We no longer “act” but we are who we are. It’s as simple as that.



Loving others can be difficult but doing so teaches us a lot about ourselves and who we truly worship as God.

Saturday, July 21, 2018

73 Steps to Spiritual Communion

Here is the first posting of a series that Michael Dubruiel wrote entitled 73 Steps to Spiritual Communion with God. These steps are drawn from Saint Benedict's Rule, the reflections are his own. Originally published in 2003.



This is step one:



(1) In the first place to love the Lord God with the whole heart, the whole soul, the whole strength...



Benedict begins what will be a list of simple practices with one that is above all others, the practice of a complete love of God. A love that is one that desires only God, symbolized by the heart; a love that meditates only on God symbolized by the soul; and a love that focuses all of its energy on exhibiting this love of God symbolized by my strength.



If we are honest, this is exactly what we all fear the most, an unconditional surrender of all to God.



I remember when I taught high school theology at a Jesuit School the response that I would always receive from my students whenever I would present to them Saint Ignatius’ First Principle and Foundation which teaches that the purpose of our lives is to know, love and serve God and that everything else is secondary and is here to help us attain that purpose. Most of the Catholic students would become outraged, usually a few non-Catholic students in some cases nonbelievers would say it made perfect sense to them.

The issue of acceptance of this foundational attitude in spirituality is one of trust. Do we trust that God wants what is best for us. In our fears is an agenda that thinks that God will only get in the way of our happiness. Unfortunately it takes a long time for most of us to realize that what we think we want changes almost hourly.



We need direction in our lives. Our lives need to be oriented in some direction. The question is where will we seek that guidance?

The map pocket of my car is full of maps. The maps are only helpful to me if I know what my ultimate destination is and if I know where I am at the present moment. Recently while driving in a strange city with the map opened to that city, I knew where I wanted to go but had no idea where I was. Someone in the neighborhood I was in had torn down all of the street signs. I continued to travel up the street until finally I was able to locate a street sign.



Our lives can be the same confused mess that I felt on that day driving aimlessly up and down a city street. Who are we? Why are we here?



The Baltimore Catechism gave us a simple answer. We are here because God loves us. That is the starting point of the spiritual quest is to believe wholeheartedly that we are loved. A subtle but key ingredient to the fear that we feel in surrendering to God is that we do not believe that we are loved but fear that we are hated.



I remember as a child whenever I would be on my way to confession on a Saturday afternoon secretly fearing that God would try to see to it that I was killed before I arrived there. Where this fear came from I do not know, but it was real and it was only much later that I finally realized that God was the redeemer not the enemy.



The attitude we have toward God is all-important if we are to love God with our whole being. We must believe that God loves us first and want what is best for us. It is hard to do anything but love God with our whole being if we believe that God loves us. In an older translation of the New American Bible the words of Jesus are applicable here, “Fear is useless, what is needed is trust.” The words of the supplicant must be our words also, “I believe Lord, help my unbelief.”



It may seem obvious that the first step that anyone would make toward perfect communion with God is to place God at the very center, but how many times we look everywhere else for the way? If we wish to have communion with God we must enter into God’s presence and offer our entire being to God.



Most of us have given the allegiance of part of our being to God but not the whole. I can say that intellectually I have always believed in God and placed my soul in varying degrees to the love of God, but my heart well that is another story. There have been countless times that what my heart has desired has been anything but God. I have thought that this or that would make me truly happy and I have gone down many paths ignoring God in the process.



If I believe that God has created me and knows me best and what is in my ultimate interest, I will seek God above all things.

I still remember the first time I encountered the simple engraving over the entrance of the Monastery of Our Lady of Gethsemane in Kentucky. I stood there for some time looking at the simple words etched in stone that seemed bigger than life, “GOD ALONE.” There was something shocking about the simplicity of the statement, but at the same time a truth that touched me deeply.





In the end when our life is failing nothing else will matter. If we can acknowledge that at this point why not see the wisdom of putting God first in everything today? The message of Benedict’s first step is to put God first in all things and to do so lovingly.

Friday, July 20, 2018

Spiritual Reflections for Catholics

This is a continuation of the 73 Steps to Spiritual Communion with God by Michael Dubruiel. The previous posts are below and in the archives to the right. This is the 40th step:



(40) Not to be a detractor.



The Christian is to be someone who builds people up, not someone who tears others down. Often detraction is a sign of our own insecurity or feelings of inadequacy.



Someone who puts God first in their lives will recognize their own self in an entirely new light as well as all others.

If we see someone who seems less in our eyes, it is we who have the problem not them.



This of course does not mean that we turn our eyes from those who commit grievous sins against others. They should be confronted, and if personal confrontation does not work as Jesus said, the matter should be brought before the whole Church, and if that doesn't work they should be treated like a tax collector. Of course Jesus--welcomed tax collectors, so there is irony in the last part of his counsel.





Christianity is not a religion of castes. In Christ there is neither Greek or Jew, male or female--all are one. In order for that to be a lived reality we must see the importance of each individual and seek to build them up. In doing so we are aiding the Holy Spirit's work of building the Kingdom of God.

Thursday, July 19, 2018

How to Pray by Michael Dubruiel

The letter to the Hebrews draws a strong connection
between the cross and prayer. Because every moment of our
earthly existence is threatened by death, and we know neither the
day nor the hour when that existence will come to an end, we,
too, need to cry out to the God who can save us. Like Moses, we
need the help of our fellow Christians to hold up our arms when
they grow tired. We, too, need the help of the Holy Spirit to
make up for what is lacking in our prayer. 


-The Power of the Cross by Michael Dubruiel 



"michael dubruiel"

Wednesday, July 18, 2018

Novena to St. Anne





When Jesus ascended into heaven, he told his Apostles to stay where they were and to "wait for the gift" that the Father had promised: the Holy Spirit.  The Apostles did as the Lord commanded them. "They all joined together constantly in prayer, along with the women and Mary the mother of Jesus, and with his brothers" (Acts 1:14). Nine days passed; then, they received the gift of the Holy spirit, as had been promised. May we stay together with the church, awaiting in faith with Our Blessed Mother, as we trust entirely in God, who loves us more than we can ever know. 

"michael Dubruiel"

Tuesday, July 17, 2018

Michael Dubruiel Reflection




This is a continuation of the 73 Steps to Spiritual Communion with God by Michael Dubruiel The previous are posted below among the other posts and last week's archives. Here is the seventeenth step:



(17) To bury the dead.



The most vivid memories I have of monastic life are actually those dealing with how the dead our buried. I have witnessed these events at several types of monasteries and while the particulars differ, they all share the common denominator of being terribly comfortable with a dead body.



I remember visiting a Trappist Monastery with a friend once who had never witnessed a dead body before. Somehow she had spent over 40 years on this earth without ever having been to a funeral or grave site. Protected from death by her parents, she had not bothered to confront it as an adult either. Until the fateful day when she stumbled upon it, on a visit for Evening Prayer at the monastery. Talk about shock therapy!



We were sitting toward the back of the Abbey Church with the rest of the non-monks. The monks themselves were gathered at the door awaiting the arrival of the body of their brother monk. Upon its arrival it was placed on a flat surface (no coffin) and brought forward a few feet, with the help of several feeble monks to stop a few inches from where my friend and I stood.



The pallor of the dead body, its lifeless shell spoke of the finality of the event. I’m sure my friend still wakes up in the middle of the night with the vision of that moment.



I had seen death many times before. I had even been blessed to be with several people at the moment of death, hearing their last breath escape, watching their eyes go up and out their head, giving me an understanding of why the ancients believed that the soul came in from the top of the head and when it left a body escaped from the same portal.



In some ways the moment of death can be likened to something of a whimper. It seldom is the drawn out affair of the actor who tries by their exaggerations to communicate the tragedy of what is unfolding. While birth may take hours, death often needs only the hundredth of a second.



The Trappist bury their dead by dumping the body into a grave and throwing some lime over the corpse to aid in the decaying process. The Benedictines that I have known, use a simple pine box. Both end their funeral rites by individually throwing dirt either onto the corpse or coffin—thereby fulfilling this counsel of St. Benedict to bury the dead.



Two images come to mind. The first of my friend who for over forty years had never witnessed a dead body. The second of the monks throwing dirt on the remains of their dead brother. I wonder what is the effect on both.



My friend is symbolic of those who in our present culture seek to keep death at a distance. Someone dies, we cremate the body and someone scatters ashes in the same way that a past generation might have emptied an ashtray.



This same culture visualizes death constantly in its movies and music. It seems that if we do not bury the dead that the effect on us is that we will endlessly be haunted by them.



The monks are not haunted by the dead but they are not abandoned by them either. They see in the brother who has passed from this life leaving behind the shell of their body and example. It reminds them of their purpose and the shortness of the opportunity to fulfill this purpose. They are reminded by death that ultimately all that matters is God!



Burying the dead may be as simple as attending the funerals of our friends and families. Praying for them and asking their prayers. The uneasiness that we feel is due to the inner knowledge that this to will be our end but like every unpleasant truth in life we can either face it or try to ignore it.





If we face it, we will prepare for it. If we ignore it we will be haunted by it. Burying the dead will help to put the ghosts to rest, while at the same time allowing the saints to intercede for us

Sunday, July 15, 2018

Book By Benedict Groeschel



The genesis of this book was inspired by a set of talks that Father Benedict J. Groeschel C.F.R., gave several years ago in the Diocese of Manchester, NH. At the time while researching material for a project I was working on I came across an advertisement for the talks and found both the title and topic striking. The topic seemed to fit Father Benedict's lifetime of working among the poor and raising money to help their plight. I approached him, shortly after listening to the tapes and asked him to consider doing a book version. He liked the idea but was reluctant to pursue the project alone due to the shortage of time available to work on it.

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Unwilling to let go of the project, I approached another friend of the poor, Bishop Robert J. Baker of the Diocese of Charleston. I knew that Bishop Baker's priestly ministry had been devoted to finding Christ in the poor and with a wealth of experience he had in this area that if I could join his thoughts with Fr. Groeschel' s we would have a book that would be of great benefit to the rest of us. After approaching Bishop Baker with my request he agreed and then Father Benedict agreed to collaborate on this book.


While the Bishop and Father Benedict were working on the written text of the book I came across a stunning work of iconography one day while visiting an Eastern Catholic church. On the back wall of the church was an icon of the Last Judgment taken from Matthew 25. I found that the great iconographer Mila Mina had written the icon. I immediately contacted Mila and asked if the icon might be used as an illustration for this book, her response was "anything to make the Gospel known!" Thanks to Mila and her son Father John Mina for allowing Joyce Duriga and David Renz to photograph the icon at Ascension of Our Lord Byzantine Catholic Church, Clairton, PA.

Fr. Groeschel has written the introductory text that begins each section as well as the final "What Should I Do?" at the end of the book, and Bishop Baker has written the individual meditations and prayers contained in each of the six sections.


While this book was being written, Father Benedict was involved in a horrific accident that nearly took his life. At the time of the accident the text he was working on was in his suitcase. He had just finished the introduction to "When I was a stranger..." as you read over the text for that section you might sense that he was having a premonition of what was about to happen in his life-where he would soon be in an emergency room under the care of doctors, nurses and as well as his family and religious community.


You will find that this book provides you with keys to finding Our Lord in the poor, and to overcoming the fears and obstacles (represented by the seven deadly sins in each section) that prevent you from responding to His call.

Saturday, July 14, 2018

How to Prepare for Mass by Michael Dubruiel

How to Prepare for Mass by Michael Dubruiel

What will we say when the messengers of Our Lord come to us
and tell us that the time is at hand, and the Lord wishes for us
to prepare for his Passover? Will we open the door of our hearts
and welcome him?
Maria Montessori, founder of the Montessori method of
learning, wrote a book in the early twentieth century about the
Mass for Children. She began by describing the inside of a
church: candles lit, altar cloths set on the altar. Something very
special must be about to take place here, she said. Just as the disciples
prepared for the Passover, the Last Supper of the Lord, so
we must prepare to welcome the Savior before we approach his
banquet.
Being prepared for Mass is essential to the disciple and follower
of Jesus Christ who wishes to be enriched with his teaching
and be fed with his Body and Blood. St. Paul’s admonition
to examine ourselves is paramount if we are not to eat and drink
judgment upon ourselves—but rather partake in the Way, the
Truth, and the Life.
 
From The Power of the Cross  by Michael Dubruiel available as a free download by clicking the cover below:
 
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Friday, July 13, 2018

Michael Dubruiel

This is a continuation of the 73 Steps to Spiritual Communion with God by Michael Dubruiel. The previous are posted below among the other posts and last week's archives. Here is the eleventh Step:



(11) To chastise the body (cf 1 Cor 9:27).



I work out in a gym about five times a week usually on my way home for work. There are a few regulars who are always there, both when I arrive and still there when I leave. They push their bodies to the absolute limit and their bodies show the results. Most people envy them but few are willing to put their bodies through the rigors required for such results.



I begin with this example for obvious reasons. When it comes to spirituality most people react negatively to the thought of monks beating themselves with flagelants or wearing hair shirts and I think rightly so, but as often happens when we reject a faulty interpretation, we seldom replace it with a correct one.



About a year ago I was giving a tour of a Benedictine Monastery, where I had attended college almost twenty years ago, to some visitors. Being a curious soul I know the place inside and out. Among the visitors was an author that I had worked with and her friend, along with another Benedictine Nun, all who were attending a conference at a nearby convent.



In the course of our tour we came upon the Chapter room of the monastery. The walls and ceiling of the Chapter Room were illustrated beautifully by a Swiss monk who had lived at the monastery in the early mid-1900's. The ceiling contained the signs of the zodiac illustrating the whole of life, the walls illustrated some of the steps that St. Benedict mentions in his rule (the subject of this series).



He illustrated this step by showing several monks flogging themselves. I mentioned that this was from the rule and the Benedictine sister immediately said that it wasn't. I mildly protested but she insisted. Later when we arrived at the bookstore, I openned the Rule of St. Benedict to the page and pointed out to her where it was. She was undetered, "It's a poor translation."



She mentioned another translation, but here again the wording was the same. Finally, she said,"well who believes that anymore?"



"Bodybuilders," I answered.



Chastising our flesh is a way of mastering our bodies and our wills.



One of my favorite soon to be saints, Father Solanus Casey, jogged. I think I read somewhere that he did so to punish his flesh. Chastising the body can be a healthy enterprise.



A famous Franciscan friar, who is a little overweight and has had numerous heart problems, told me recently that he was finally taking care of his body since he saw hopeful signs in the church.



A recent country song perhaps gives us this point best in modern language, "She treats her body like a temple, I treat mine like a honky tonk." If we believe that our body is the temple of the Holy Spirit, then we will maintain it in a way that show that we treasure it.

Wednesday, July 11, 2018

July 11- Feast of St. Benedict

This is a continuation of the 73 Steps to Spiritual Communion with God based on the Rule of St. Benedict by Michael Dubruiel. The previous posts are below and in the archives to the right. This is the 28th step:



(28) To speak the truth with heart and tongue.



St. Benedict's counsel here is geared toward a conversion of feelings, so that the truth I speak with my mouth, I also feel in my heart. Of course, such truth will be spoken with conviction.



Many of us know instinctively what is true, we just don't feel like paying any attention to it. Conversion of "feelings" is an important part of opening oneself to God.



If you don't feel like converting to the truth, it is because some untruth has grabbed your heart. Opening your heat to God's love will have a surprising result--you will literally feel the truth.



Too often we look toward those who should model religious faith but instead wear their faith for all to see. Jesus condemns the Pharisees and hypocrites of his day because they keep the tax collectors and prostitutes from coming to the Kingdom of God by their example. In other words they make religious belief in God seem unattractive.



Our eyes should always be focused on Christ. We shouldn't look to anyone else.



The people who encountered Him were drawn to Him. So will we be.





Then speaking the truth will be a matter of allowing the tongue to proclaim what the heart feels.

Tuesday, July 10, 2018

Catholic Spiritual Reflection by Michael Dubruiel


"There will only be children in the Kingdom of God," Fulton Sheen once said. He could have been commenting on today's Gospel reading. Jesus praises the Father for having revealed the mysteries of the Kingdom to "mere children" while hiding it from the learned and wise.


Isn't it true that the more we try to figure it all out the more confused we become. Yet a simple child like pondering done in prayer before God often reveals answers that years of learning could not obtain. A child goes to its parent and asks "what is it?" We should lose any self-reliance we have and turn to God at every moment of our lives to make sure that we understand "what it is" that we are encountering at the present moment.



We may be surprised to find that the Kingdom of God will have finally come to us.




Michael Dubruiel

Monday, July 9, 2018

How to Receive Communion by Michael Dubruiel

These were written by Michael Dubruiel many years ago. 



We say the words of the Centurion before communion everytime we go to Mass but do we really mean it? "Lord, I am not worthy..."
Most of us probably think there are times when we aren't worthy but plenty of other times that we are. The truth is that we are never worthy. The more we can foster that notion the less likely we are to sit in judgment of others, the less likely we are to ever think we know better than God.

If we are to truly look forward to the coming of Christ we have to foster within us a deep sense of our own unworthiness that creates space for Christ to enter into our lives. The Centurion realized that a mere word from the savior could save his servant. In faith we should open the Scriptures with the same belief and expectation.


Michael Dubruiel

Sunday, July 8, 2018

Reflection by Michael Dubruiel

This is a continuation of the 73 Steps to Communion with God by Michael Dubruiel. The previous postings are found in the archives to the right. This is the 72nd Step:



(72) To make peace with an adversary before the setting of the sun.



We should always strive to remain at peace with everyone. One wonders how different life would be if everyone were to embrace this counsel and practice it in their daily life. Would there ever be another war? Would anyone have reason to live in fear anymore?



But such is not the case and I cannot live with my focus on what others are or are not doing. I can only put this counsel into practice myself. Do I allow the sun to set without making peace with those who I'm either angry with or those who are angry with me.



I have worked with people who practice this counsel and it can be rather tiresome when they come up to you to make peace and you weren't even aware that you were at "war" with them. But in the long run it is much better to have these summits of peace than to have people around you stewing about some slight that you have committed against them.



And what of us?



Are we aware of the control that others have over us by their actions and words?





Really this is a counsel to make sure that any time God is Lord over you. When we make someone an enemy we are in danger of making them an idol that we worship and serve. They and the actions that they commit against us are not all-powerful and do not deserve the time and emotion that we often waste on them. Making peace with our adversaries means making peace with God first, asking God to empower us to forgive and acknowledging that God is the judge over all. We let go and let God be God in our lives.

Saturday, July 7, 2018

Free Catholic Kindle Book


The Cross of Christ Restores. . . Our Freedom


 But now that you have been set free from sin and have become slaves of God, the return you get is sanctification and its end, eternal life. For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord. ROMANS 6:22–23

“If you continue in my word, you are truly my disciples, and you will know the truth, and the truth will make you free.”. . . “Truly, I say to you, every one who commits sin is a slave to sin. The slave does not continue in the house for ever; the son continues for ever. So if the Son makes you free, you will be free indeed.” JOHN 8:31,34–36 

We live in a time when “truth” is often thought of, even among Christians, as something subjective and up for grabs. This has greatly weakened the ability of the Church to bring the gospel of Christ to the world. Any appeal to the Church as the guardian of truth is met with a litany of accusations against those who have preached one thing and lived another. The fact that members of the Church remain enslaved by sin, despite the liberating claims of the gospel, can be explained by our inability to “continue in the word” of Jesus. Jesus told his disciples that if they persisted in their faith, they would know the truth and it would set them free. Freedom would be theirs only  if they picked up their crosses and stepped out in obedience, following Christ even to death.

More than a few people are immersed in lives ruled by addiction—the most evident slavery to sin. Many wish to disassociate sin and addiction, arguing that those who suffer from addictions are not culpable of their acts. However, the effects of sin may be seen both in the life of the addicted person and in the people around him or her. In addition, behavior scientists are demonstrating that those with substance addictions to drugs and alcohol often engage in other activities that can be just as destructive. Some studies show a release of certain chemicals in the brain that mimic the high of drugs and alcohol and lead people to engage in other addictive behaviors to reach this “high.” All of this is proclaimed in the teaching of the New Testament, of course, and even the therapy devised to rescue someone from such behavior is biblically based. The Scriptures teach that sin is both destructive and enslaving. The destructive element is not apparent to the human eye—in the opening pages of Genesis, the forbidden fruit was “a delight to the eyes.” Unfortunately, by the time the person recognizes his addiction, he is already caught in its deadly grip. Sin is by nature enslaving, and we cannot free ourselves from it. We can be freed from future bondage only through a “higher power.” Jesus offers us this free gift, but we must continue in his Word in order to experience true freedom.

 Just Do It

 Father Val Peter, executive director of Boys and Girls Town in Nebraska, wrote a book called Rekindling the Fires: An Introduction to Behavioral Spirituality. This spirituality is based not on feeling but on truth, a sort of “just do it” approach that encourages others to act on the truth of the gospel in faith, continuing over a period of time the “forced” activity becomes more natural. In many ways Father Val’s book is a modern version of living the virtues in order to become a virtuous person. Every parent grieves when they see a child make the same mistakes they once did; what most parents do not realize is that we are still bound by those “blinders.” The details change with age, but if we are not serving God, we are still slaves to some other master that in the end will bring us down to the depths of hell To the person obsessed with anything that is not God, being freed from that “master” seems impossible. Even taking the first steps toward Christ and away from the “master imposter” is painful, indeed a crucifixion. It is impossible to imagine any other way of living. Yet if we allow the words of Jesus to soak into our minds, bringing us to true repentance, we will wonder how we ever could have been so misled. As the late Orthodox theologian Father Alexander Schmemann once observed, there is a joy in following Jesus that transcends the suffering that is entailed by taking up one’s cross: “In the world you will have tribulation,” Jesus warns us (Jn 16:33). Anyone who would in the smallest degree follow the path of Christ, love him and give himself to him, has this tribulation, recognizes this suffering. The cross is suffering. But through love and self-sacrifice this same tribulation is transformed into joy. It is experienced as being crucified with Christ, as accepting his cross and hence taking part in his victory. “Be of good cheer, I have overcome the world” (Jn 16:33). The cross is joy, “and no one will take your joy from you” (Jn 16:22).

In medieval art, the cross of Christ is portrayed as the tree of life, both as a vine (referring to John 15) and as the source of the Eucharist. Angels are depicted as offering the bread and wine, the fruit of the cross, to those who stand at the foot of it. This image points to the alternative to enslavement that Christ offers us: to be fed by him at the foot of the cross, receiving from him what the others falsely promise. The false gospels lure us with promises of joy and fulfillment—yet in the end they ensnare us, delivering only misery and despair. Sometimes one has to follow these false masters down a long road to discover that truth. By contrast, the path on which Christ leads us appears arduous and dreary, one to be avoided. In reality, it is the path that leads to true joy, for it delivers everything that our hearts desire most. “Enter by the narrow gate,” our Lord urges us. “For the gate is wide and the way is easy, that leads to destruction, and those who enter by it are many. For the gate is narrow and the way is hard, that leads to life, and those who find it are few” (Matthew 7:13–14). Two roads, two gates. Which are you traveling?


The Power of the Cross by Michael Dubruiel


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Friday, July 6, 2018

Free Catholic Book

The Cross of Christ Illumines. . . The Way to True Unity 


Therefore be imitators of God, as beloved children. And walk in love, as Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God. EPHESIANS 5:1–2 

So there was a division among the people over him. Some of them wanted to arrest him, but no one laid hands on him. JOHN 7:43–44 

One of the most remarkable American Catholics of the last century was a humble Capuchin friar whose name in religion was Father Solanus Casey. Solanus served as a friar in Detroit, in New York, and in his final years in the town of Huntington, Indiana. Born of Irish parents, Solanus did not fare well in the seminary, where he was taught by German-speaking priests in Latin, so while he was ordained a priest, he was never allowed to preach a doctrinal homily or to hear confessions. Yet God gave Solanus the gift of healing, and people sought him out from all over. When he died in 1957, those who knew him regarded him as a saint. He now is recognized as a Venerable, the last step before being beatified by the Church.

Solanus was the community’s porter, the doorkeeper. Today we would call him a receptionist, someone who would greet visitors who came to the friary seeking prayers or material comfort.  Solanus did his job so well that people lined up to have a few moments of his counsel. People of all faiths would come to him requesting prayers and healings. What Solanus would ask of these seekers was rather unique. He told them to “thank God ahead of time”—in other words, to step out in faith, before any miracle had happened; to act before God as though it already had happened. The way that he normally asked people to express this thanks to God was for them to sign up to have Masses said by the Capuchin mission society, whether they were Catholic or not. Mass is the perfect “thanksgiving,” so it made sense to Solanus that if one were to thank God ahead of time, having Mass said was the perfect way to do this. People continue to seek Solanus’s intercession to this day, and they continue to “thank God ahead of time,” with remarkable results.

Unity 

What Solanus taught is what Jesus practiced. In John’s Gospel, before Jesus is arrested and crucified he thanks God, ahead of time. He trusts the Father entirely and he teaches his disciples to do the same. While the people are divided over Jesus and seek to arrest him, no one is able to lay a hand upon him until he gives himself over to them. He freely gives himself to the Father as the Father gives the Son to the world and as the Spirit will be given by the Father and the Son to those who believe and put their trust in God. The Spirit will unite what sin has divided. John’s Gospel tells us that “they wanted to arrest him,” but instead they were captivated by him. They were as divided in their purpose as we are when we sin—part of us wants to believe, part of us doesn’t. Division is one of the results of the original sin of Adam and Eve—and the cross of Christ is the ultimate sign of division, but ironically in that very cross, Christ will make us one.

Do we see this unity anywhere on earth today? In some ways we are more one now than we were fifty years ago, but in many other ways we are more divided. It is to be expected that the world is this way, because the world will remain fallen until Christ comes again, but it is a great scandal that division exists within the body of Christ—the Church. We cannot here worry about what someone else can do to undo this damage to the body of Christ, this further tearing apart of his flesh—we can only examine what we are doing to repair the damage ourselves.

 That They Be One

 Father Solanus Casey was a pious priest who lived in the Church prior to the Second Vatican Council, yet one of the remarkable aspects of his life was how he welcomed people of all faiths to his doorstep. He did not change his belief for anyone; he didn’t need to because his faith gave him a command to love everyone and he strove with all his might and God’s help to do so. The gifts that God gave to him freely, he shared freely with all of God’s creation. St. Paul understood well the unraveling of original sin that Our Lord’s death brought about, God’s Spirit reuniting what had been torn apart by sin. He took the good news beyond the Jewish nation and religion that were his own, to the very ends of the earth. Sadly today the Church is wracked with division, in much the same way as the people were when Christ walked among them: They wanted to arrest him rather than be saved by him. Do we not suffer from the same ailment? Do we want to control Our Lord or be controlled by him? St. Paul tells us to “walk in love,” to offer ourselves up as a sacrifice to God. This means dying to all of those things that we like to focus on that keep us apart and focusing rather on the fact that God is the Father of all of us; we all belong to the same family. It means looking at the division that exists and thanking God ahead of time for bringing about the unity of the kingdom, even when we do not see it. Jesus’ journey to the cross was a walk of love, of giving thanks to God and bringing healing to those  who reached out to him. This should be our daily path also.


The Power of the Cross  by Michael Dubruiel .


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Wednesday, July 4, 2018

How to Get the Most Out of the Eucharist - part 28

From How to Get the Most Out of the Eucharist by Michael Dubruiel









From Chapter 4 - Confess - Part 4


D M I T T I N G U R E E D
There is often talk about the way “modern” Catholics believe, picking and choosing what they believe and bypassing what they don’t. It has been termed cafeteria Catholicism — what it is in reality is intellectual sin. We accept Christ’s teaching only so far as it agrees with what we already think. When it challenges us, we ignore it.

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Jesus didn’t accept this from his disciples. When he announced the doctrine of the Eucharist in John 6 many disciples ceased to follow him because they found the teaching too difficult (see John 6:66, notice the numbers). Did Jesus yell out, “Oh, that’s okay — take what you like, ignore the rest”? No, instead he turned to those who had not left him and asked, “Do you want to leave me too?”
Our reluctance to accept the Lord’s teaching,“in my thoughts and in my words, in what I have done and what I have failed to do,” may be our most persistent sin, one that we constantly need to confess openly, as we do at the beginning of every celebration of the Eucharist.

R E LWAY S I N N E R S

One of my favorite prayers is the Jesus Prayer.It is a simple prayer, taken from the Scriptures, one that can be prayed anywhere simply by repeating the words “Lord Jesus Christ, Son of the Living God, have mercy on me, the sinner,” over and over slowly. I often pray it throughout the day, whenever I find myself waiting: in the car at a traffic light, in an airport waiting for a flight, in an office waiting for an appointment or at church waiting for the Eucharist to begin.
As I pray this prayer I often imagine that I am one of the blind men spoken of in the gospel who cried out to Jesus as he was passing by.
The Jesus Prayer is essentially an Eastern Christian prayer. Eastern Christians do not have a problem with acknowledging that they are sinners, but I think that Western Christians do.

Tuesday, July 3, 2018

St. Thomas - July 3

Originally posted on this blog on April of 2002 by Michael Dubruiel

This Sunday which now is the Feast of Divine Mercy is also the Sunday where we hear the story of the so called doubting Apostle Thomas. The lone Apostle who is not locked in the Upper Room with the other surviving Apostles. It strikes me that he always gets a bad rap, undeservedly so, I would say.

Remember on the way to Jerusalem, one of the Apostles pointed out to Our Lord that a certain death awaited Him if He went to Jerusalem.

Jesus undeterred continues to journey toward Jerusalem.

It is then that John's Gospel records the Apostle Thomas as saying, "Let us also go, that we may die with him," (John 11:16). These are the words not of a doubter (in the mission of the Lord) but rather a proclamation of a believer, ready to take up his cross and to die with and for Jesus Christ.

As they journey along and Jesus says, "You know the way that I am going," and Thomas doesn't understand Jesus he says so, "Lord we do not know where you are going, how can we know the way?" (John 14). Jesus replies, "I am the way."

So now we reach the moment after the crucifixion has passed when Scripture tells us, "On the evening of that day, the first day of the week, the doors being shut where the disciples were, for fear of the Jews," (John 20:19). We find that Thomas is not with them.

Why not?

Remember that the Apostles were in the room for "fear" of the Jews, they were afraid that the same ones who had handed Jesus over to death might come after them next, but Thomas had said "let us go to die with him." He was not afraid, he was out and about his business, if they came after him...so be it!

Is it any wonder then that when he returns to enconter the disciples still locked in the room, that he does not believe them. Why should he? If the Lord were alive, why were they so filled with fear? If they really had experience the Resurrected Lord why weren't they proclaiming it with their lives? Why weren't they back out on the streets?

When Jesus appears to Thomas, he believes!

Our Lord tells him and us that "Blessed are those who have not seen and believe."

It is very easy to doubt that the Lord lives when we see modern day Apostles locked behind clerical doors for fear of the press, or scandal, or law suits, or the laity. It is easy to wonder if they really believe in the power of the risen Lord.

But what about us? Are we out in the streets ready to die with Him or are we too locked behind our own fears?

Saint Thomas, pray for us!

Lord have mercy on us!

Monday, July 2, 2018

How to Get the Most Out of the Eucharist - part 27

From How to Get the Most Out of the Eucharist by Michael Dubruiel








From Chapter 4 - Confess - Part 3

LE S S O N S LE A R N ED F RO M A H REE -Y E A R -O L D

When my son admits to disobeying either his mother or me his bottom lip will quiver and he can barely admit to his misdeed. Often as soon as the confession leaves his lips he is on the floor, weeping. It moves us to see how badly it hurts him to have dishonored us.
Isn’t this the same way we should feel when we who confess that we believe in God act as though we do not? It is all about love, and perhaps we do not experience the contrition of a threeyear-old because our love for God has grown cold.Could it be that because we have committed the same sins for so many years, we have come to define ourselves by them?

I ’ O T K AY

I once heard Franciscan Father Richard Rohr say that the pop psychology view of the human person is “I’m okay, you’re okay” but that the gospel message was “I’m not okay but that’s okay with God.” St. Paul said, “But God shows his love for us in that while we were yet sinners Christ died for us” (Romans 5:8).
Archbishop Fulton Sheen used to say that “it used to be that only Catholics believed in the Immaculate Conception; now everyone believes that he or she is immaculately conceived.” Dr.
55
Karl Menninger penned a famous book with the title, Whatever Became of Sin?
The loss of the sense of personal sin greatly reduces our capacity to feel the necessity of being saved by Christ. We risk having to hit rock bottom before we realize how far we have fallen, if we do not regularly acknowledge our sinfulness and our need to be saved from ourselves.
H E FA L L E N O R L D
Previous generations of Christians had a deeper understanding of the fallen nature from which Christ came to save us. When I recently mentioned the fallen nature of humanity in the course of writing another book, the editor queried me as to whether what I was stating was even “Catholic,” so foreign has the notion become to the modern follower of Christ.
If we want to get the most out of the Eucharist, we have to understand what Jesus, the Bread of Life, came to save us from, and how he can save us from our sins.
ELP FROM THE FATHERS OF THE HURCH
If a precious garment is not put away into a box that is soiled, by what line of reasoning is the Eucharist of Christ received into a soul soiled with the stains of sin?
— S T. AUGUSTINE