Immaculata Publishing: Immaculata Publishing News

Thu, 31 Mar 2005 15:36:39 GMT

<b>Vatican News Update</b>

Thursday, March 31, 2005

SUMMARY:

BIBLICAL COMMISSION AND RELATION BETWEEN BIBLE, MORALITY

VATICAN TO ISSUE NEW STAMPS AND EURO COINS IN APRIL

OTHER PONTIFICAL ACTS

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BIBLICAL COMMISSION AND RELATION BETWEEN BIBLE, MORALITY

VATICAN CITY, MAR 31, 2005 (VIS) - The Pontifical Biblical Commission will hold its annual plenary assembly from April 4 to 8 at the Domus Sanctae Marthae (St. Martha residence) in Vatican City under the presidency of Cardinal Joseph Ratzinger, according to a communique published today by the commission. Fr. Klemens Stock, S.J., secretary general, will lead the work sessions.

During the course of the meetings, participants will continue to study more deeply the theme of the relation between the Bible and morality. Each member of the commission has prepared a specific contribution which will serve as the basis for the assembly's discussions. COM-B/BIBLE:MORALITY/RATZINGER VIS 050331 (110)

VATICAN TO ISSUE NEW STAMPS AND EURO COINS IN APRIL

VATICAN CITY, MAR 31, 2005 (VIS) - The "Resurrection of Christ" by Perugino, and 120,000 copies of a leaflet featuring the Risen Christ, the central part of the painting. The series of four stamps costs 3.02 Euro and the leaflet is 2.80 Euro.

Pietro Vannucci, known as Perugino, painted the altarpiece of the Resurrection of Christ during a period of only two months in 1499 as a decoration for a noble family's chapel in the Church of San Francesco al Prato in Perugia. It remained in its original position until 1797 when Napoleon moved it to Paris. In Congress of Viennaagreements.

The painting was exhibited in different locations in the new Vatican Picture Gallery, which was founded by Pope Pius VII in 1816. It remained there until 1964 when Pope Paul VI wanted it to adorn the back wall of the library of the papal apartments in the Apostolic Palace. Since then, Perugino's "Resurrection of Christ" has served as the solemn and significant backdrop to many audiences of pontiffs, especially visiting heads of state or government and new ambassadors who present their Letters of Credence to the Holy Father, thereby becoming one of the best-known paintings in the extensive artistic patrimony of the Church.

On April 28, the Vatican's Euro coins marking the 27th year of the Pontificate of His Holiness John Paul II will go on sale. The BU series of 8 coins costs 23 Euro whereas the proof version, which also includes a medal of this pontificate, costs 125 Euro. SCV/STAMPS:COINS/... VIS 050331 (300)

OTHER PONTIFICAL ACTS

VATICAN CITY, MAR 31, 2005 (VIS) - The Holy Father appointed Bishop Thomas J. Tobin of Youngstown, U.S.A., as bishop of Providence (area 3,143, population 1,063,200, Catholics 649,188, priests 407, permanent deacons 107, religious 895), U.S.A. He succeeds Bishop Robert E. Mulveewhose resignation from the pastoral care of the same diocese was accepted by the Holy Father, upon having reached the age limit. NER:RE/.../TOBIN:MULVEE VIS 050331 (70)

Thu, 31 Mar 2005 14:10:31 GMT

<b>Vatican News Update</b>

Thursday, March 31, 2005

SUMMARY:

BIBLICAL COMMISSION AND RELATION BETWEEN BIBLE, MORALITY

VATICAN TO ISSUE NEW STAMPS AND EURO COINS IN APRIL

OTHER PONTIFICAL ACTS

___________________________________________________________

BIBLICAL COMMISSION AND RELATION BETWEEN BIBLE, MORALITY

VATICAN TO ISSUE NEW STAMPS AND EURO COINS IN APRIL

OTHER PONTIFICAL ACTS

Corpus Christi

Tue, 22 Mar 2005 14:31:01 GMT

THE PEOPLE GATHERED TOGETHER People gather together at Immaculate Conception to share their very faith with one another in the Eucharistic Lord. How can we put into words the presence of Divinity. 'This is My Body.' It IS HIS Body, adn we are His Body thru sharing in His. IP CRL

Finding Wisdom

Thu, 17 Mar 2005 12:44:08 GMT

'Happy the Man who finds Wisdom,' [Prov. 3:13] When I enter into prayer I experience the presence of God, but not in a tangible way as coming from the senses, but as a presence which is beyond every conceivable presence, yet revealed thru His Holy Word-as Revelation. Eternal Father, I believe, I hope in You, I Love in You; Eternal Son, I believe, I hope in You, I Love in You; Eternal Spirit, I believe, I hope in You, I Love in You. IP CRL

COME TO ME ALL YOU WHO LABOR AND I WILL REFRESH YOU

Mon, 14 Mar 2005 17:31:48 GMT

Union, Mo. Immaculata Publishing is now making its Corpus Christ Newsletter available to local parishioners at Immaculate Conception Parish in Union, Mo. by door-to-door visitations of the parish family. When I place my trust in God and spend time with Him in adoration it soothes the soul. His presence is deep and lasting and refreshes more than any joy I can conceive. Why? Because he made us and we belong to Him. Even the Psalmist says this: "Where can I go from your presence? If I climb the heavens you are there. If I go to the depths of the sea you are there. You know when I sit and when I stand." [Ps. 139:+] But, we say, this is today? No, 'I have loved you with an everlasting love.' Can we conceive of an everlasting love. I mean a love that has no end; that had no beginning-FOR US, SINNERS ALL! Welcome to Jesus Christ! AND Welcome to Jesus Christ in the Holy Eucharist. Christ instituted this sacrament on the last supper for our good and he as the Faithful Witness of God's Love remains with us. We adore you O Christ and we bless you , because by your holy Cross you have redeemed the world. Even when evil grasps us, we are free. WE know it: 'The truth will set you free.' What is this truth? 'I am the way, the truth, and the life.' So I enjoy my tabernacle visits here at Immaculate Conception. I enjoy coming into his presence and adoring him every Tuesday for the whole parish after the children's litury to 7:30 p.m. or daily when I have a chanve. Also as an extension of this adoration it is a blessing to share with others in the parish about the presence of God in the Eucharist. IP CRL

Tue, 08 Mar 2005 19:44:26 GMT

Union, Mo. Tuesday, March 08, 2005 Immaculata Publishing has chosen feedburner as its proprietary feed promoter. With feedburner all of the work of making its many feeds to the Catholic Community will be routed thru its well-established feedburner.com website. IP CRL

Immaculata Publishing
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<p>Mon, 07 Mar 2005 21:32:56 GMT</p>
Immaculata Publishing Acquires New Medi from NLX.com
Making Research for a small independent publisher easier!

IP CRL

With little time to spend in research for new articles and books the newly acquired media from NLX.com [Intelex] has made a small independent publishers dream come true. Intelex specializes in complete works of Well-known Authors works and makes them available to researchers on CD-ROM, for both Windows and Macintosh. Our newly acquired CD-Rom of both Thomas Aquinas and St. Augustine [A joint venture with New City Press adn Intelex] both part of Intelex Past Masters series, has made research in these spiritual Masters much easier.
At the simple typing of any word and a prompt of the query button the whole corpus available of these two authors can be brought up in seconds to show thousands of relevant passages from their works. Moreover, after relevant passages are found a person can create what is known as a SHADOW file which mirrors the original text for personal notes, etc. Anything from pop-up buttons on teh text to stick notes on the side menus or query searches attached to text or program and other links can be added to make research an keeping notes much easier. All of these notes can be calle dup thru the query buton at any later time. Though each shadow file is limited to 1 megabyte it is well worth the effort work.
For example, recently I was researching the miracle of transubstantiaion as taught by Aquinas and was reading a passage from the Summa Theologica of Aquinas concerned with the transubstantiation of the species of bread and wine into the Body and Blood of Christ at the consecration. One part of the passage, in which Aquinas indicates that the species of the bread and wine during the consecration cannot return to primary matter which would amount to returning to nothing nor can they remain with the transubstantiated Body and Blood of Christ after the Consecration. In ordet to understand the passage better I had to understand several of the key words and phrases such as 'dissoulution' or 'primary matter' or perceived by the senses.' No problem, 'Folio views,' the software that comes with Intelex' many CD-Rom's makes that easy. Since all of the words are categorized and easily searchable thru simple or boolean searches, it made these phrases easy to find where Aquinas used them in other passages of his works. Rather than having to spend hundreds of hours going thru each volume I was able to seach and find immediately and then narrow my search and choose the relevant passages within an hours time.
It is this kind of software that makes reseach more and more manageable for the small independent publisher who hasn't the time or the research staff tomake this possible otherwise. Thanks to Intelex.
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<p>Mon, 07 Mar 2005 13:39:50 GMT</p>
Union, Mo. Monday, March 07, 2005 ISSN 1553-8257

It is very heard to understand how day after day for certuries now, Christians have met for the Eucharist in such small groups of people as we have today, here at Immaculate Conception. I presume that Christ had this in mind when he instituted the Eucharist at the Last Supper. The Eucharist, as it takes place in the Catholic Liturgy is a Sacred Mystery and the Church views all of the actions of the Eucharistic Liturgy as being sacred actions also.
For example, the introit, 'I confess to you Almighty God,' the Church dispenses her grace thru these actions, where the people of God confess their sins together with the Priest. [The Church also believes that onece a priest is ordained, whether he is faithful or not, the sacrament is always valid, regardless of the personal life of the Priest.] The Church dispenses grace because as the sacred institute of Christ, the Church is united to Christ as body to the head and thru the actions of the Body the head dispenses grace won by his Sacred Passion, Death and Resurrecion.
My experience of the Liturgy goes back to the early 70's when I was able to join the sisters in prayer, and it was those days that put such a profound effect on my life. There is something so awe-inspiring about these actions that even, when I experience a totally silent participation of the Liturgy, there is something so supernatural taking place in the Church at these times. This experience has stayed with me not only here at Immaculate Conception, but also at every parish I have ever been part of. It also coincides with my growth in faith, hope, and charity.
As this morning when I attended this Holy Litrugy I felt the pull of the flesh against the spirit and the division in the Mystical Body, for all who attend have some different degree of faith and participation in the Divine Presence of the Lord. Despite the fact that the Liturgy can overall be rather dry and a source of trial for one's faith, for it always calls forth a greater degree of self-gift ot the Incarnate Word who is present in the Church and in the Priest, still there is something that is absolutely uplifting for body, mond, and spirit.
Now, none of this will ever make sense unless a person has faith, and when I say faith, I mean just that, the infused gift of faith in Divine Revelation; otherwise, none of this will ever make sense. This faith that we profess, is to some people just a word, like when someone tells me something, I belive it on the word of another. But we have to get beyond the mere human understanding of this word to its divine origins-it is absolutely a gift of God and no one can minic it. It is like trying to minic that you are a rocket scientist, but you only have a first grade education or that you have a law degree from Harvard but have never set foot within a Court Room or never opened a law book. First of all, faith has to come from within in the deepest part of your Spirit. When you practice your faith, you are absolutely vulnerable to God and every other on teh face of the earth; you are at the heart of all creation, you pplace your entire destiny in the hands of God, there is no going bacak, there is only one way forward. Everyone can do whatever they want to you, but it just doesn't matter, since you are there to serve Jesus Christ. The moment that you realize that you are bread for the world and lunch for the worldly, then you start to open the door of faith to the reality that it is-a Mystery of God's Love for Mankind, a Way in which God reveals himself moment by moment to all of us. But more than this way of thinking about Faith, it is YOUR salvation in Christ and it is a key that you have to start to practice moment by moment to make it real.
This seems to be sufficient for today!

IP CRL
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<p>Sun, 06 Mar 2005 10:35:17 GMT</p>
Union, Mo. Immaculata Publishing© 2005

When Bernard Lonergan speaks about Insight in the introductory paragraphs he speaks about insight as taking place in an atmosphere of the 'tension of inquiry.' This tension takes place between a searching and a finding: a searching for what the mind considers part of a 'composite' structure of knowledge and the finding that composite structure which it once found to be missing, but not yet understood. When this information, in whatever form it takes, the mind registers it as an insight to a previous search.

Lonergan is very concerned in making the reader understand that this kind of insight happens under certain circumstances and not under others. If it happens under one it happens for a reason, while it it doesn't happen under others, it also happens for a different reason, though usually in a counter complimentarity or inverse fashion. In other words, as Jesus said: ask and you shall receive, seek and you shall find; knock and the door shall be opened.' He didn't have to say, 'whoever does not seek will not find, whoever asks will not receive; whoever doesn't knock shall not enter,' since this is understood by teh truth that he spoke. Jesus expects his followers to 'seek, ask, and knock.' Also, there is a consequence to the type and quality of the seeking, asking, and knocking. THE one who sincerely seeks Jesus with all 'one's mind, heart, soul, and strength' will genuinely seek what he knows what he should seek and not what he shuldn't seek in wanting to find Jesus; in asking what he should and not asking what he should not ask of God in finding; lastly, in knocking as long and as hard and as consistently as it takes to be united to the One He loves with his 'whole mind, heart, soul, and strength.' For in the end, He realizes that in the proper asking, seeking, and knocking is already a gift, not so much in the receiving, finding, and the door being opened. For Jesus Himself and His Spirit is all of this and more:

Sun, 06 Mar 2005 04:45:20 GMT

Union, Mo. Saturday, March 05, 2005 Augustine opens his confessions in this way: "Great are you, O Lord, and exceedingly worthy of praise;[integral]1 your power is immense, and your wisdom beyond reckoning." Who having faith in God would not agree wholeheartedly with Augustine in his opening prayer to God. Each of us has his own experiences of this "greatness of God;" the One who is "exceedingly worthy of praise," and whose "power is immense," and whose "wisdom is beyond reckoning." It may not be the God of our neighbor, but it is our experience of that same God that sets us apart from others. Can we not each of us address You, O God in the same fashion , with the same honesty and forcefulness of Augustine. Perhaps it will not be the saem stories we tell or the elaboration which is filled with geographical regions as diverse as Augustine, yet we, too, because we are the work of your hand can confidently call you, "Our Father," given to us from your Only-Begotten Son, Jesus Christ. In Him we are brothers of St. Augustine and fellow laborers of his in this work of making your glory known and first in our own lives and in this we humble ourselves before St. Augustine in sharing with us his confessions of recognizing and praising you for your goodness, whcih we, because of our laziness and apathy and neglect and material minded concerns fail to take up the pen and give you time and praiseworthy confession. It is not so much that we are so weak that we could not nor do not becase we can't , but simpley that we just simply have not freely chosen to or do not see fully that it is you who hav egiven to us everything that we can call good. WE still want to acknowledge others as being the source of the good tha tcomes to us and not you whom we should find as the sole object of the love of our "whole hearts, minds, soul, and strength." Yet, we choose to remain silent , not because we want other sto follow suit or that we are afraid ot speak out when other smay not listen to us, but we remain silent because it is people like ourselves tha tmake up our cities, our countries, our nations and our world. Augustine is one who is not so particularly likened by the common people who would rather not rock the boat of the establishments we live in or work at in order to give you praise, lest we be rejected or laughed at by our peers our ideas or our communicating our faith which we know is valualbe but not valuable enough to risk it on the unbelief of others around us. So, we remain silent about these matters, whcih we read in Augustine which is so true, and we do not deny it. Or perhaps more than we woudl admit, like the lost children of this generation who would rather have no god to believe in but their own fantasies and made up worlds of isms and false philosophies and egocentric views seek to destroy the good around us by a silence which makes people feel uneasy, or quite acceptable as true religion is not brought to the fore or to speech or to our billboardsd and people's concsciences. Yes, we are part of this world which perhaps is much different form Augustines' in many ways, yet do we take responsibility for it as what we have created. No doubt you are still part of our world and you guide it "from end to end mightily." I prayy with Augustine that what I have not acknowledge of your greatnes sin my life that I can, of that goodness which is to be exceedingly to be praised and I haven't that I could; of that power adn majesty which is beyonf all comprehension which touches every fiber of my being and keeps me from my faith being ship-wrecked at every turn of the road, that I could stay on course with that light which is the light of everyone that has come into the world. For what I fear most of all, is that it is not all the Augustines' or others who have given properly your Praise, nor the good works that are done in the simplicity of the consciences of men, but tha tI myslef may not have given you the proper praise that is due to you in my own life, in my own way, with my own extremely limited gifts and graaces. This no one can do for me, this no one will force me, this no one will take freedom form me to do, yet many will be glad that I do not give you praise and honor and worship and would rather see me head straight for hell and stay there along with themselves rather than opening the mouths of their inner sanctuary to reveal who they really are before God and men, before the society they seek to confuse and lead astray and abuse. Therefore, it is good to come before the text of an honest man, an honest Bishop , who sings your praise of who he sees you to be to himself with all due candor and searching for what this means. Lest, someone think that I too, have found a way to make this happen in my life, I fall back on Augustine who, like me, a sinner by 'profession,' for many years, turns and turns again to the light held out by you to us who are seeking a forgiving God and a God who loves so much as to send his Only-Begotten in our midst as Living Bread and Life for the World. IP CRL

Fri, 04 Mar 2005 10:52:13 GMT

Union, March 04, 2005 St. Augustine of Hippo Just For Today ISSN 1553-561X [base "]Let me not weary as I confess to you those acts of mercy by which you plucked me from all my evil ways[per thou] (I, 15, 24) Who, St. Augustine, would not be moved by your words, when asking Our Divine Lord for the grace to not be weary in confessing his acts of mercy towards you. And, YOU, My God, the God of St. Augustine, whom you drew to yourself, first for his own salvation and then for our edification and instruction to sinners who need your Mercy. Divine Lord, it is you who see all men as sinners, but those who confidently acknowledge their weakness know what it is to be loved and held by your mercy. Even when we are erring because of our weaknesses, You , in Your infintie Wisdom show us the way to you. St. Augustine, I feel touched by your sincerity in your prayer to My God, the God whom you stood before then and whom I address now in your presence, for just as you addressed Him then, so I address Him now in the eternal time which is now in faith, 'the simultaneously perfect possession of interminable life.' The 'time' of eternity which you experience in the Beatific Vision and in which you experience His unchanging Mercy towards you, experiencing that from which you were 'plucked' by his mercy then, but now is to you an eternal plucking of a now which will have no end. For me as I address you in His presence I hope as you once said, that the 'egg' shell of my hope will become a desire of my minid that will grow larger and larger until it encompasses of Him as much as I am enabled by this Merciful God, both to you as you pray for my journey and for you as you grow in ever widening vision of His eternal presence. Dear God, you are ever renewing our strength in ever more constant manifestations of your glory. I am told by another Saint in your presence, St. Thomas Aquinas in his work which gives you glory today, in his Summa Contra Gentiles about how you desire to answer those prayers which are in accord with your Divine Providence and Will. Hear, the words which you hold in your Divine mind: 'Further. We proved that God fittingly fulfils the desire of the rational creature on account of its being near to God. Now a man approaches to God by contemplation, devout affections, and humble but firm resolutions. A prayer, therefore, that lacks these conditions in its approach to God, does not deserve to be granted by Him. Hence it is said in the Psalm (ci. 18): He hath had regard to the prayer of the humble; and (James i. 6): Let him ask in faith, nothing wavering.' [New City Press, 1997] You ask that we ask but not waver in asking, and this is why I am moved by your servants, Augustine in his Confessions now at the beginning in his prayer to you and Thomas Aquinas in his speaking about you. Both prayed to you and both of their lives were a confession of your Mercy; Augustine as Bishop of Hipo and Thomas Aquinas as a learned and wise theologian who brought forth from the cupboard of his mind and heart both the old and the new and placed them before us on the table of your Holy Church which you established. They are in your presence, you who are eternally 'ever ancient and ever new.' We, here on earth, as members of your body await the doors of death, which you opened in triumph thru your victory on the Cross and gathered together before your Holy Throne all the elect from every nation and language. We have to pass thru this door and be judged as you judged Augustine about his deeds in the flesh. WE too, are part of that judgment, both for our own sins and the sins of our fathers. All of us look to your Mercy. You choose the weak things of this world to confound the strong, we are weak. So today, I , too, come before you and Augustine and Thomas Aquinas and so many others united in communion with you, both herre on earth and in your triumphant Church in Heaven. 'How lovely is your dwelling place, Lord, God of Hosts!' Grant that we , too, may join THEM and thanking you for having plucked us form our evil ways and 'set us upon a ROCK that is the cornerstone and the eternal vision of your Glory, the 'Lord Man,' Jesus Christ, who is the Rock of Peter, Our Holy Father , the visible vicar of your Church; who is the strength of your people, who ,put on himself 'sackcloth' the humble covering of flesh- 'born of a woman under the law to delliver form the law those who were subjected to it. ' It is this subjection that Augustine speaks of when I hear him say, 'you have plucked me from my evil ways.' For it is not only his alone, but ours that you have plucked us from. For we lilke the sinful woman brought before you sometime when you walked the face of the earth and placed in your sight and were ashambed to raise her head to you who was caught in adultery, we too, shamefaced, lift our eyes to you and say, 'no one, sir.' No one who is true to the sin that lies in our lives and that we are all born into and that you alone rescued us from adn that we are free to accept or reject form your merciful hands. We do desire it, 'we do belived, help our unbelief!' Let this be our prayer, let this be our desire to give you praise, to give you the glory for we too, like the hardhearted who faced that woman to stone her, we , too, after seeing your merciful gaze fall upon our sins, beign to walk away one by one leaving this poor woman before you. Yet, the woman is both us and her persecutors. One part of ourselves shrinks from you the other is wholly humbled at your presence to us ,your mercy to us. Yet, when you say, 'go and sin no more,' how could we gather strength unless you alone did sustain us both in the effort and in the setting our footsteps behind yours to humbly follow you? Now on us, O Lord, have mercy! IP CRL

Fri, 04 Mar 2005 06:16:59 GMT

Union, Mo. March 03, 2005 I've become more and more convinced as time goes on that where we work is where the Lord Jesus calls us to become saints. I mean that it is in the marketplace in the mix of people that more grace flows, giving each Christian an opportunity ot make faith and grace real and solid in their lives. For example tonight, no sooner than I started to work than I was hit with so many temptations against purity of heart and even though I kept calling upon the Lord Jesus it seemed that they were getting more stonger. What finally kept me in touch with grace was the fact that I kept repeatin got myself that the Lord is near. Later, I was moved to anger and resentment towards some of my fellow workers. You know these kinds of temptations can get you nowhere and you have to just keep moving forward with the strong hope that Jesus will see you thru. Mary, is always so faithful at times like these. She makes you feel that each of her children is always so special. It is hard for the person who doesn't have faith to sdee these things, whcih doesn't make them less but it is according to Divine Providence that God uses all of us to strengthen the good; on the other hand, the evil tha twe have to endure can be used to strengthen his children. I'm absolutely convinced that every molecule of the universe is Divinely governed by the Most Holy Trinity and can use all of it to perfec this creatures and when I experience in myslef thes etrying times and the putting into action the grace I receiv in the sacraments it makes me feel that much more sure of it all. Nonetheless, at the end of a day when you look back over each event it makes you so much more grateful to God and thos egood people that the Lord sends your way-and the bad-well , you know, 'it all works together for the good of those who love' Our Lord. Like Augustine says, 'our hearts are restless until they rest in thee.' When we experience a little of some of that rest, what a feeling of being exalted by the Lord, just to KNOW that HE EXIST AND IS NEAR THRU IT ALL. This make sreceiving the HOLY EUCHARIST that much more powerful a sacrament for me, and makes me long to receive Our Lord again in Holy Communion. IP CL

Thu, 03 Mar 2005 21:23:21 GMT

Union, Mo. March 3, 2005 02/18/2005 Padre Pio: Learning to Freely Choose Christ ISBN O9764809-0-5 Saints Alive Series Immaculata Publishing 2005© Summa Contra Gentiles Bk 3b Ch 95 & 96 p 40 Topic: What is the purpose of holy desire in relation to Divine Providence? Topic: Did Padre Pio Summa Contra Gentiles Bk I ch 68 p 146 Topic: Spiritual Creatures: Padre Pio: Freely Choosing Christ Divine Providence and the Usefulness of Prayer SEE Bookmark The Subject Choosing the First Truth ppio.letters.1.359.sgr.11.sept.1916 [ sgr San Giovanni Rotondo ] [let.I.359.par1.s1(.a)]"No slightest comfort (b) penetrates my soul.[let.I.359.par1.s2.a] I have become quite blind; (b) the only thing I see clearly, (c) if it can be called seeing, (d) is my nothingness, on the one hand, (e) and God's goodness (f) and greatness on the other.[let.I.359.par1.s3.a] I see God within me and (b) far from satisfying my longing, (c) this increases my desire." Taken form the Summa Contra Gentiles of St. Thomas Aquinas THAT THE UNCHANGEABLENESS OF DIVINE PROVIDENCE DOES NOT EXCLUDE THE USEFULNESS OF PRAYER We must also observe that as the unchangeableness of providence does not impose necessity on things foreseen, so neither does it exclude the usefulness of prayer. For we do not pray that the external disposition of His providence may be changed, since this is impossible, but that He may grant what we desire. For it is fitting that God should assent to the pious yearnings of the rational creature, not that our desires have the effect of changing a God who is unchangeable, but as an effect befitting His goodness in granting our desires. Because since all things naturally desire the good, as we have proved,[integral]3 and since it belongs to the supereminent divine goodness to bestow being and well-being on all things in a certain order, it follows that He fulfils, according to His goodness, the pious desires of which our prayers are the expression. Here, Aquinas gives a very real understanding of our holy desires in relationship to God's Divien Goodness in His Providential care for each of us. St. Pio understood the relationship of Providence and used all the measn whcih God provided for him. At the same time, St. Pio understood more than anyone regarding the graces that he received that in view of the Divien Goodness he was but a weak creature and powerless. The more he saw God within himself the more he longed for the complete union with Him, which he now enjoys in heaven and prays for all his spiritual children to join him. When the subject views itself in the hands of God it experiences that unique gift of fear of the Lord which is known to those who have faith; they understand their weaknesses as also a gift to be transformed into his strength; their judge that they have no recourse but to accept ALL form his Almight hand; lastly, they take responsibility for who they are as God reveals both their weakness without God and the strength that comes from being united to Jesus in grace thru the workings of the theological virtues. This continual transcendence to the Divine is what Jesus meant when he said, 'if I am lifted up I will draw all things to myself.' This is the spirit at the heart of the communion of the saints, both in heaven and on earth. Our sharing in the Eucharist daily, our union with the Mother of God, the Theotokos, and our constantly remembering in our hearts that 'pour hearts are restless until they rest in you,' keeps the faithful soul humble and totally dependent upon Our Fathe rwho provides all for each even before a word is on our tongue. IP CRL

Sun, 13 Feb 2005 04:10:41 GMT

In a recent Homily addressed in the Cathedral of St. Louis, Archbishop Raymond Burke addressed his listeners saying, 'Our life in Christ, by its very nature, expresses itself in Christlike works. The light of Christ within us shines forth in our deeds, so that we may draw others to Christ and their eternal salvation.' Can the adorer of Christ do anything but good works; I mean, if we truly are finding Christ in faith in the Eucharistis presence, can anything else arise from our lives but goodness? Yet, what Archbishop Raymond Burke says echoes the very words of Christ, 'that they may see your good works and give praise to your Heavenly Father.' The Catholic adorer of Christ in the Eucharist must always guard against two errors in his behavior towards others in the world: first, the attitude that the world is disconnected from God; secondly, that the world and its followers don't know God. There is light and goodness in the world, despite the darkness of sin and ignorance and atheistic attitudes so prevalent, but there can be more light. Jesus said, 'I have come that they may have life and have it to the full.' How does this fullness of life come into the world. First of all it came that bright Easter morning at the Resurrection of Christ. Secondly, it comes by way of the followers of Christ as they live Him in their lives. One way of drawing close to Christ is thru Eucharistic adoration. Today, there are thousands of parishes across the United States that are setting up perpetual adoration for the faithful. This makes Christ perpetually present to each member of the parish. This means that night and day, a perpetual prayer, in union with Christ, thru the faithful of the parish, goes up to the Heavenly Father, on each members behalf. Spending time with the Eucharistic Lord means suffering oneself and all that still remains to be purified before death, to be acceptable to God to enter Heaven. Prayer is a purification. For anyone who has doubts-ask any of the Saints; that is, consult their teachings. Even Jesus gives us many examples of this kind of prayer: 'Father, let this chalice pass me by;' 'pray always and don't lose heart;' 'when you pray, go to your room, shut your door and pray to your Father in secret;' 'when you give alms, don't let your left hand know what your right hand is doing,' etc. Prayerful Eucharistic adoration is a commitment to Christ, it is a time spent, if you will, credited to eternity, to spend time with the Creator and Redeemer of our souls. The Psalmist presents this reality clearly in his words, 'like the deer that longs for running streams, so my soul is longing for you, my God.' 'When the Son of Man come will he find faith in men's hearts?' When he comes, will we recognize him as the one who 'broke bread with us,' and came as Eucharistic presence? crl IPNews

Sun, 13 Feb 2005 02:45:30 GMT

February 12, 2005 CST 9:23 Union, Mo. USA 'It is a terrible thing to fall into the hands of God.' If one is to think about falling in to the hands of God, we should readily call to mind the very great Mother of God, the Theotokos. Much more than falling into God's hands form the beginning as the 'wisdom of God,' and the tabernacle where he would place his Only-Begotten, the Theotokos also shares in OUR humanity. Form, in its widest meaning, has as its meaning, that which makes a thing what it is, but how do you name a form which contains the formless ONE of all forms. Truly she us nearest the very 'power and wisdom of God' (1 Cor. 1:24); but the nearness comes from of her role as MOTHER of GOD. Being Mother she is also contains within hereself in a Mysterious way that which she gave birth to, yet He who she gave birth to contained her befroe she gave birth to Him. Just as Jesus could say, 'before Abraham I AM; so Mary could say, 'before I gave birth to Him, HE gave birth to me.' Now this giving birth and you are being given birth is very unique to the Immaculata Conception of Mary. It was into the spotless womb of Mary that Jesus Christ made his entrance into the world. How did Mary experience and understand her experience of the 'Son of God Most High.' What was her infused knowledge of this reality when she said, 'let it be done to me as you say.' Or on hearing the words from the Archangel Gabriel, 'Hail, Full of grace.' Mary''s life was truly sheltered within the 'hands of God.' The late Fr. Faber says in his book Foot of the Cross that the law of the Incarnation was the law of suffering;' that is, that those came to know Christ had to follow the Lord in suffering in the redemption fo the world. Surely Christ came 'to make our joy complete;' on the other hand, there is no following the 'way, the truth, and the life, ' without denying your very self. If we make our home in Mary, thru sincere prayer we will find that her earnest prayer for us reaches to the very core of our being and lead us to the intimate union with the Blessed Trinity within-not without a cost to ouorselves, but despite ourselves and thru grace we will find Christ. crl IPNews

Sun, 13 Feb 2005 01:39:26 GMT

Saturday February 12, 2005 Union, Mo. 'But to those who are called, the power of God and the Wisdom of God.' (1 Cor. 1:24) It doesn't take a genius of high I.Q. to figure out that if God has become man in Christ Jesus, then there are terrible and significant consequences. On the other hand, for those who conotinue to seek to challenge God in Jesus Christ, this leads to even more significant and eternal consequences. Jesus understood the need for signs of faith; this is the reason why he performed miracles and performed many supernatural acts while living among us. One of the most significant acts he performed was to institute the Holy Eucharist, a mystery of faith-the heart of the Church. The Eucharist is 'the source and summit of our faith; ' the source because it is Christ Jesus himself glorified and risen; the summit, because no one can receive more than the entire divinity: body, soul, blood, AND DIVINITY.' Such was St. Thomas Aquinas faith in the Eucharist when in his Summa Theologica he says 'it is absolutely necessary to confess according to the Catholic faith that the entire Christ is present in this sacrament.' If one is to gain the essential insight into the Eucharist as Aquinas one must simply take Jesus at his word, 'this IS my body, which will be given up for you.' IS must be understood as the power of God to sustain all creation, but much more than that, the CREATOR himself present in the Eucharist; more still, GOD, incomprehensible and entire. Though we assent to Jesus presence in the Eucharistic species as second person of the Blessed Trinity, still he is united as the Word to the Trinity: 'the Father and I are One;'(Unbegotten and Only-Begotten) and 'I will send you another parclete to be with you,'(active Spiration between teh father and the Son) and 'I am with you until the end of time.' (the WORD's permanent presence with His institutional Church-the Catholic Church). Our faith in the Eucharistic presence of Our Divine Lord is the Kingdom of God among us, already realized thru his Passion, Death and resurrection. Yet what shows the power of God at work in Christ, is that he gave us the Eucharist BEFORE his passion, so as to not lose faith and save us from useless worry about his overcoming death. It is good to be here Lord, let us build three tents. One for You, Moses and Ellijah.' But Jesus had other plans for his Apostles, 'go out to the whole world and TELL THE GOOD NEWS.' crl Immaculata Publishing News