You know what is best for me

You know what is best for me.

Reflection

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“FEELING GOOD ABOUT OURSELVES”

“For everyone who exalts himself shall be humbled while he who humbles himself shall be exalted.” —Luke 18:14

Jesus addressed the parable of the Pharisee and the tax collector “to those who believed in their own self-righteousness while holding everyone else in contempt” (Lk 18:9). Very few people claim that this parable is addressed to them. Who admits to self-righteousness? Who thinks they hold “everyone else in contempt?” We act as though this parable applies to no one, when in fact it applies to everyone.
We all have a Pharisee lurking deep within us. We think we’re not so bad compared to others. We thank God we’re “not like the rest of men” (Lk 18:11), and we think God owes us a favor after all we’ve done for Him. Our arrogance is sinful and ridiculous, but we’re so blinded by sin that we’ve lost perspective on our lives.
In our pride, prayer becomes a mere exercise in self-realization. When we pray, we talk to ourselves and think of our thinking, rather than of God. If we fast, we’re actually dieting and expressing our will-power and/or vanity. If we tithe or give alms, it’s not just our left hands that know what our right hands are doing (see Mt 6:3). We give not out of love for Jesus in the poor but to “feel good about ourselves” and to put salve on our consciences.
“God ‘is stern with the arrogant but to the humble He shows kindness’ ” (1 Pt 5:5). Let us humble ourselves before the Lord.

Prayer: Father, this Lent teach me humility any way You wish.
Promise: “For it is love that I desire, not sacrifice, and knowledge of God rather than holocausts.” —Hos 6:6
Praise: Jesus healed Sandra of shingles.

Serve Christ in the poor

From a sermon
by Saint Gregory Nazianzen
[ c.329 – 390 A.D. ]

Blessed are the merciful, because they shall obtain mercy, says the Scripture. Mercy is not the least of the beatitudes. Again: Blessed is he who is considerate to the needy and the poor. Once more: Generous is the man who is merciful and lends. In another place: All day the just man is merciful and lends. Let us lay hold of this blessing, let us earn the name of being considerate, let us be generous.
Not even night should interrupt you in your duty of mercy. Do not say: Come back and I will give you something tomorrow. There should be no delay between your intention and your good deed. Generosity is the one thing that cannot admit of delay.
Share your bread with the hungry, and bring the needy and the homeless into your house, with a joyful and eager heart. He who does acts of mercy should do so with cheerfulness. The grace of a good deed is doubled when it is done with promptness and speed. What is given with a bad grace or against one’s will is distasteful and far from praiseworthy.
When we perform an act of kindness we should rejoice and not be sad about it. If you undo the shackles and the thongs, says Isaiah, that is, if you do away with miserliness and counting the cost, with hesitation and grumbling, what will be the result? Something great and wonderful! What a marvellous reward there will be: Your light will break forth like the dawn, and your healing will rise up quickly. Who would not aspire to light and healing.
If you think that I have something to say, servants of Christ, his brethren and co-heirs, let us visit Christ whenever we may; let us care for him, feed him, clothe him, welcome him, honour him, not only at a meal, as some have done, or by anointing him, as Mary did, or only by lending him a tomb, like Joseph of Arimathaea, or by arranging for his burial, like Nicodemus, who loved Christ half-heartedly, or by giving him gold, frankincense and myrrh, like the Magi before all these others. The Lord of all asks for mercy, not sacrifice, and mercy is greater than myriads of fattened lambs. Let us then show him mercy in the persons of the poor and those who today are lying on the ground, so that when we come to leave this world they may receive us into everlasting dwelling places, in Christ our Lord himself, to whom be glory for ever and ever. Amen

I tasted and I saw

From the dialogue On Divine Providence
by Saint Catherine of Siena, virgin and doctor
[ 1347 – 1380 A.D. ]

Eternal God, eternal Trinity, you have made the blood of Christ so precious through his sharing in your divine nature. You are a mystery as deep as the sea; the more I search, the more I find, and the more I find the more I search for you. But I can never be satisfied; what I receive will ever leave me desiring more. When you fill my soul I have an even greater hunger, and I grow more famished for your light. I desire above all to see you, the true light, as you really are.
I have tasted and seen the depth of your mystery and the beauty of your creation with the light of my understanding. I have clothed myself with your likeness and have seen what I shall be. Eternal Father, you have given me a share in your power and the wisdom that Christ claims as his own, and your Holy Spirit has given me the desire to love you. You are my Creator, eternal Trinity, and I am your creature. You have made of me a new creation in the blood of your Son, and I know that you are moved with love at the beauty of your creation, for you have enlightened me.
Eternal Trinity, Godhead, mystery deep as the sea, you could give me no greater gift than the gift of yourself. For you are a fire ever burning and never consumed, which itself consumes all the selfish love that fills my being. Yes, you are a fire that takes away the coldness, illuminates the mind with its light and causes me to know your truth. By this light, reflected as it were in a mirror, I recognise that you are the highest good, one we can neither comprehend nor fathom. And I know that you are beauty and wisdom itself. The food of angels, you gave yourself to man in the fire of your love.
You are the garment which covers our nakedness, and in our hunger you are a satisfying food, for you are sweetness and in you there is no taste of bitterness, O triune God!

The martyrs had seen what they proclaimed

From a sermon by Saint Augustine

This day has been consecrated for us by the martyrdom of the blessed apostles Peter and Paul. It is not some obscure martyrs we are talking about. Their sound has gone out into all the earth, and their words to the ends of the world. These martyrs had seen what they proclaimed, they pursued justice by confessing the truth, by dying for the truth.
The blessed Peter, the first of the Apostles, the ardent lover of Christ, who was found worthy to hear, And I say to you, that you are Peter. He himself, you see, had just said, You are the Christ, the Son of the living God. Christ said to him, And I say to you that you are Peter, and upon this rock I will build my Church. Upon this rock I will build the faith you have just confessed. Upon your words, You are the Christ, the Son of the living God, I will build my Church; because you are Peter. Peter comes from petra, meaning a rock. Peter, “Rocky,” from “rock”; not “rock” from “Rocky.” Peter comes from the word for a rock in exactly the same way as the name Christian comes from Christ.
Before his passion the Lord Jesus, as you know, chose those disciples of his whom he called apostles. Among these it was only Peter who almost everywhere was given the privilege of representing the whole Church. It was in the person of the whole Church, which he alone represented, that he was privileged to hear, To you will I give the keys of the kingdom of heaven. After all, it is not just one man that received these keys, but the Church in its unity. So this is the reason for Peter’s acknowledged pre-eminence, that he stood for the Church’s universality and unity, when he was told, To you I am entrusting, what has in fact been entrusted to all. To show you that it is the Church which has received the keys of the kingdom of heaven, listen to what the Lord says in another place to all his apostles: Receive the Holy Spirit; and immediately afterwards, Whose sins you forgive, they will be forgiven them; whose sins you retain, they will be retained.
Quite rightly, too, did the Lord after his resurrection entrust his sheep to Peter to be fed. It is not, you see, that he alone among the disciples was fit to feed the Lord’s sheep; but when Christ speaks to one man, unity is being commended to us. And he first speaks to Peter, because Peter is the first among the apostles. Do not be sad, Apostle. Answer once, answer again, answer a third time. Let confession conquer three times with love, because self-assurance was conquered three times by fear. What you had bound three times must be loosed three times. Loose through love what you had bound through fear. And for all that, the Lord once, and again, and a third time, entrusted his sheep to Peter.
There is one day for the passion of two apostles. But these two also were as one; although they suffered on different days, they were as one. Peter went first, Paul followed. We are celebrating a feast day, consecrated for us by the blood of the apostles. Let us love their faith, their lives, their labours, their sufferings, their confession of faith, their preaching.

The word “angel” denotes a function rather than a nature

A sermon of Pope St Gregory the Great

You should be aware that the word “angel” denotes a function rather than a nature. Those holy spirits of heaven have indeed always been spirits. They can only be called angels when they deliver some message. Moreover, those who deliver messages of lesser importance are called angels; and those who proclaim messages of supreme importance are called archangels. And so it was that not merely an angel but the archangel Gabriel was sent to the Virgin Mary. It was only fitting that the highest angel should come to announce the greatest of all messages.
Some angels are given proper names to denote the service they are empowered to perform. In that holy city, where perfect knowledge flows from the vision of almighty God, those who have no names may easily be known. But personal names are assigned to some, not because they could not be known without them, but rather to denote their ministry when they came among us. Thus, Michael means “Who is like God”; Gabriel is “The Strength of God”; and Raphael is “God’s Remedy.”
Whenever some act of wondrous power must be performed, Michael is sent, so that his action and his name may make it clear that no one can do what God does by his superior power. So also our ancient foe desired in his pride to be like God, saying: I will ascend into heaven; I will exalt my throne above the stars of heaven; I will be like the Most High. He will be allowed to remain in power until the end of the world when he will be destroyed in the final punishment. Then, he will fight with the archangel Michael, as we are told by John: A battle was fought with Michael the archangel.
So too Gabriel, who is called God’s strength, was sent to Mary. He came to announce the One who appeared as a humble man to quell the cosmic powers. Thus God’s strength announced the coming of the Lord of the heavenly powers, mighty in battle. Raphael means, as I have said, God’s remedy, for when he touched Tobit’s eyes in order to cure him, he banished the darkness of his blindness. Thus, since he is to heal, he is rightly called God’s remedy.

No one has ever ascended into heaven except the one who descended from heaven

From a sermon by
Saint Augustine
[ 354 – 430 A.D. ]

Today our Lord Jesus Christ ascended into heaven; let our hearts ascend with him. Listen to the words of the Apostle: If you have risen with Christ, set your hearts on the things that are above where Christ is, seated at the right hand of God; seek the things that are above, not the things that are on earth. For just as he remained with us even after his ascension, so we too are already in heaven with him, even though what is promised us has not yet been fulfilled in our bodies.
Christ is now exalted above the heavens, but he still suffers on earth all the pain that we, the members of his body, have to bear. He showed this when he cried out from above: Saul, Saul, why do you persecute me? and when he said: I was hungry and you gave me food.
Why do we on earth not strive to find rest with him in heaven even now, through the faith, hope and love that unites us to him? While in heaven he is also with us; and we while on earth are with him. He is here with us by his divinity, his power and his love. We cannot be in heaven, as he is on earth, by divinity, but in him, we can be there by love.
He did not leave heaven when he came down to us; nor did he withdraw from us when he went up again into heaven. The fact that he was in heaven even while he was on earth is borne out by his own statement: No one has ever ascended into heaven except the one who descended from heaven, the Son of Man, who is in heaven.
These words are explained by our oneness with Christ, for he is our head and we are his body. No one ascended into heaven except Christ because we also are Christ: he is the Son of Man by his union with us, and we by our union with him are the sons of God. So the Apostle says: Just as the human body, which has many members, is a unity, because all the different members make one body, so is it also with Christ. He too has many members, but one body.
Out of compassion for us he descended from heaven, and although he ascended alone, we also ascend, because we are in him by grace. Thus, no one but Christ descended and no one but Christ ascended; not because there is no distinction between the head and the body, but because the body as a unity cannot be separated from the head