Today's Wisdom

Those who do not pass from the experience of the cross to the truth of the resurrection condemn themselves to despair! For we cannot encounter God without first crucifying our narrow notions of a god who reflects only our own understanding of omnipotence and power
Pope Francis

Monday, May 14, 2018

Our Generous Father

Every time I recite the Lord's Prayer "Our Father...", I think of the old father in the Parable of the Prodigal Son. We find it in Luke 15, 11: 32 here:
11 Then he said, There was a certain man who had two sons. 12 And the younger of these said to his father, Father, give me that portion of the estate which falls to me. So he divided his property between them. 13 Not many days afterwards, the younger son put together all that he had, and went on his travels to a far country, where he wasted his fortune in riotous living. 14 Then, when all was spent, a great famine arose in that country, and he found himself in want; 15 whereupon he went and attached himself to a citizen of that country, who put him on his farm, to feed swine. 16 He would have been glad to fill his belly with husks, such as the swine used to eat; but none was ready to give them to him. 17 Then he came to himself, and said, How many hired servants there are in my father’s house, who have more bread than they can eat, and here am I perishing with hunger! 18 I will arise and go to my father, and say to him, Father, I have sinned against heaven, and before thee; 19 I am not worthy, now, to be called thy son; treat me as one  thy hired servants.20 And he arose, and went on his way to his father. But, while he was still a long way off, his father saw him, and took pity on him; running up, he threw his arms round his neck and kissed him. 21 And when the son said, Father, I have sinned against heaven and before thee; I am not worthy, now, to be called thy son, 22 the father gave orders to his servants, Bring out the best robe, and clothe him in it; put a ring on his hand, and shoes on his feet.23 Then bring out the calf that has been fattened, and kill it; let us eat, and make merry; 24 for my son here was dead, and has come to life again, was lost, and is found. And so they began their merry-making. 25 The elder son, meanwhile, was away on the farm; and on his way home, as he drew near the house, he heard music and dancing;26 whereupon he called one of the servants and asked what all this meant. 27 He told him, Thy brother has come back, and thy father has killed the fattened calf, glad to have him restored safe and sound. 28 At this he fell into a rage, and would not go in. When his father came out and tried to win him over, 29 he answered his father thus, Think how many years I have lived as thy servant, never transgressing thy commands, and thou hast never made me a present of a kid, to make merry with my friends; 30 and now, when this son of thine has come home, one that has swallowed up his patrimony in the company of harlots, thou hast killed the fattened calf in his honour. 31 He said to him, My son, thou art always at my side, and everything that I have is already thine;32 but for this merry-making and rejoicing there was good reason; thy brother here was dead, and has come to life again; was lost, and is found.

The above Parable may well be named after the Generous Father. He is our Father whose heaven has come down to us since the Resurrection and Ascension of Christ and his promise to the disciples (with his mother; the Mother of God) that they would receive the Holy Spirit at Pentecost. Every time, we receive the Eucharist in the state of grace, we are enriched by the Real Presence of Christ; His body and soul united to his Divinity by the power of the Holy Spirit.
Again, the Generous Father pictured in the Parable is real... He let his younger son take his portion of the property and travel to a far country where he wasted his fortune in pleasures. When a famine struck him, he had no choice but to survive by eating from the farm of a man and feeding pigs - a sign of uncleanness in Jewish tradition/symbolism. He would have enjoyed the husks that the swine ate but none was ready to give them to him. His state of hunger was taking a toll on his life so he asked himself  the existential question: How can I survive? I will go back to my father's home and ask him to make me one of his servants! The old man was looking out everyday for his younger son - He missed his younger son .When the old man saw his younger son, he ran to meet him and did not bother with the dignity of the old persons. His force to run came back to him. He threw himself upon his son, and embraced him not waiting for his lost son to complete his apology. He immediately called his servants and said to them "Bring out the best robe, and clothe him in it; put a ring on his hand, and shoes on his feet.23 Then bring out the calf that has been fattened, and kill it; let us eat, and make merry; 24 for my son here was dead, and has come to life again, was lost, and is found." The rest of the story is also a good lesson for us when we are jealous of others whom we think do not deserve the Lord's care - But the Lord himself said that he came to call sinners and the outcast to repent, and to heal the sick!  
I am grateful to God for the above interpretation given to us through Fr. Georges Farah, MSSP...

Monday, May 7, 2018

Sing to the LORD

"Sing to the LORD a new song; sing to the LORD, all the earth" (Psalms 96: 1)
I thank you "my Lord and my God" (John 20: 28) for the life you gave me since my conception in the womb of my mother for her vow to St. George. I thank you for protecting me with your hand when medical experts diagnosed my heart problems in 1986 and in early 2017 when they found my aortic aneurysm dangerously squeezing my lungs as well as low level of oxygen in my blood, but your hand still extended my life. I thank you for the follow-up of top sleep-disorder physician during my hospitalization last August. I thank you for using the same expert this January to order for me the BiPap advanced technology machine which my wife (and children) assist me in using every night to sleep in peace. My God, You have used every expert to extend my life that I am now twice as old as when my heart problems (and cancer in the kidney too) started.
I thank you particularly for my wife, and children who continuously care for me. I thank you too for my brothers and their families and her sisters and brother and their families, and for our relatives who constantly ask about me. I thank you for our many friends who call or email me to ask about me; one of them calls me every day in spite of her busy time. I thank you particularly for the prayers that many priests offer for me and for the visits they make to my home when they can; Here I particularly thank you my Lord and God for the Jesuit scholar Fr. Henri Boulad and the equally Jesuit scholar Fr. Samir Khalil Samir for their constant prayers and encouragement, and Fr. Dr. Georges Farah for promptly asking about my health as well as my confessor Fr. Dr. Daniel Callam, CSB who constantly gives me sound advice.
Note: Readers who wish to read my long experience with health problems are advised to read me here: AND A Living Miracle

Friday, May 4, 2018

The Interview with God - Again

I listened to this video some 7 years ago.
What do you think of the message?
Everyone is welcome to share the love of God that forgives...
How great is your love Jesus Christ our Lord, God, and Saviour...
How much do we really trust in God's love and respond to His love with our own love?
May the Immaculate Virgin Mary intercede for everyone...

Tuesday, May 1, 2018

The Month of Mary

Today,  May 1st, the Church celebrates the Marian Month or the Month of Mary, Mother of God incarnate. It was said that without her "Yes" to the Archangel Gabriel, men and women would not have been delivered from the slavery of sin.
But why would Gabriel appear to a little virgin? Fr. Georges Farah said that the Virgin is the House of God - In Hebrew "Beth El". He also said that in Mary we found a person whose life has been totally dedicated to God's will. "She was with her utter obedience in God's hands the instrument chosen for God to enter human history" he said in one of his great lectures.
Many Churches both in the East and the West venerate the Virgin Mary, Mother of God [Theotokos Deipara], proclaimed so in the ecumenical Council of Ephesus in 431 AD. This proclamation reflected the faith of the hypostatic union of Divinity and humanity in the single person of Christ.
Mary is accounted preeminent among all the saints.  The unique privilege of being the mother of one who was both God and Man is at the heart of the special honour paid to Mary described by St. Thomas Aquinas as "Hyperdulia"; i.e. a veneration which exceeds that paid to other saints, but at the same time infinitely below the adoration "Latria" due to God alone.
In the New Testament. Mary appeared only at the birth of Christ. She remained in the shadows except in the invitation to the marriage feast of Cana, and later a sorrowful Mary watches her son crucified and buried and stays with John as the crucified Christ asks him to take care of her. She is there with the rest of the apostles who receive the good news of the Resurrection of Christ and with them when the Holy Spirit descends upon them on Pentecost, but always in the background, a little person but a big heart...
In the first centuries St. Irenaeus and Justin Martyr developed the theme of Mary as the New Eve, whose obedience in some way cancelled the disobedience of Eve.  Mary's perpetual virginity was defended since the beginning especially by St. Jerome and St. Athanasius.
In 1854, Pius IX infallibly defined her immaculate conception by her mother; In 1950, Pius XII infallibly defined the Virgin's Assumption body and soul to heaven citing Eastern and Western fathers.
Before passing away in 1979, Venerable Fulton Sheen described his love for Mary.  The reader may wish to watch his impressive, yet humorous, talk here:
Let us sing to Mary:  Ave Maria

Monday, April 30, 2018

The Resurrection of Christ - by Joseph Ratzinger

When Pope Emeritus Benedict XVI (Joseph Ratzinger) was a young theologian, he wrote his book "Introduction to Christianity" in 1968.  According to the Biblical scholar and founder of St. Paul Center, Scott Hahn, "Introduction to Christianity" facilitated his embrace of Catholicism and with him his wife Kimberely went through the dark night of the soul before she also joined her husband in their journey to the Church (see Scott and Kimberley Hahn book: "Rome Sweet Home). Using terms by Teilhard de Chardin, S.J. Ratzinger introduced the concept of evolution from the biosphere to the noosphere - Ratzinger concludes that rationally-speaking "the power of love had really proved itself stronger than the power of death." The following is an excerpt of Ratzinger's eloquent and in-depth "Introduction."

To the Christian, faith in the Resurrection of Jesus Christ is an expression of certainty that the saying that seems to be only a beautiful dream is in fact true: "Love is strong as death" (Song 8:6). In the Old Testament, this sentence comes in the middle of praises of the power of eros. But this by no means signifies that we can simply push it aside as a lyrical exaggeration. The boundless demands of eros, its apparent exaggerations and extravagance, do in reality give expression to a basic problem, indeed the basic problem of human existence, insofar as they reflect the nature and intrinsic paradox of love: love demands infinity, indestructibility; indeed, it is, so to speak, a call for infinity. But it is also a fact that this cry of love cannot be satisfied, that it demands infinity but cannot grant it; that it claims eternity but in fact is included in the world of death, in its loneliness and its power of destruction. Only from this angle can one understand what "resurrection" means. It is the greater strength of love in face of death.

At the same time it is proof of what only immortality can create: being in the other who still stands when I have fallen apart. Man is a being who himself does not live forever but is necessarily delivered up to death. For him, since he has no continuance in himself, survival, from a purely human point of view, can only become possible through his continuing to exist in another. The statements of Scripture about the connection between sin and death are to be understood from this angle. For it now becomes clear that man's attempt "to be like God", his striving for autonomy, through which he wishes to stand on his own feet alone, means his death, for he just cannot stand on his own. If man--and this is the real nature of sin--nevertheless refuses to recognize his own limits and tries to be completely self-sufficient, then precisely by adopting this attitude he delivers himself up to death.

Of course man does understand that his life alone does not endure and that he must therefore strive to exist in others, so as to remain through them and in them in the land of the living. Two ways in particular have been tried. First, living on in one's own children: that is why in primitive peoples failure to marry and childlessness are regarded as the most terrible curse; they mean hopeless destruction; final death. Conversely, the largest possible number of children offers at the same time the greatest possible chance of survival, hope of immortality, and thus the most genuine blessing that man can expect. Another way discloses itself when man discovers that in his children he only continues to exist in a very unreal way; he wants more of himself to remain. So he takes refuge in the idea of fame, which should make him really immortal if he lives on through all ages in the memory of others. But this second attempt of man to obtain immortality for himself by existing in others fails just as badly as the first: what remains is not the self but only its echo, a mere shadow. So self-made immortality is really only a Hades; a sheol: more nonbeing than being. The inadequacy of both ways lies partly in the fact that the other person who holds my being after my death cannot carry this being itself but only its echo; and even more in the fact that even the other person to whom I have, so to speak, entrusted my continuance will not last--he, too, will perish.

This leads us to the next step. We have seen so far that man has no permanence in himself. And consequently can only continue to exist in another but that his existence in another is only shadowy and once again not final, because this other must perish, too. If this is so, then only one could truly give lasting stability: he who is, who does not come into existence and pass away again but abides in the midst of transience: the God of the living, who does not hold just the shadow and echo of my being, whose ideas are not just copies of reality. I myself am his thought, which establishes me more securely, so to speak, than I am in myself; his thought is not the posthumous shadow but the original source and strength of my being. In him I can stand as more than a shadow; in him I am truly closer to myself than I should be if I just tried to stay by myself.

Before we return from here to the Resurrection, let us try to see the same thing once again from a somewhat different side. We can start again from the dictum about love and death and say: Only where someone values love more highly than life, that is, only where someone is ready to put life second to love, for the sake of love, can love be stronger and more than death. If it is to be more than death, it must first be more than mere life. But if it could be this, not just in intention but in reality, then that would mean at the same time that the power of love had risen superior to the power of the merely biological and taken it into its service. To use Teilhard de Chardin's terminology; where that took place, the decisive complexity or "complexification" would have occurred;bios, too, would be encompassed by and incorporated in the power of love. It would cross the boundary--death--and create unity where death divides. If the power of love for another were so strong somewhere that it could keep alive not just his memory, the shadow of his "I", but that person himself, then a new stage in life would have been reached. This would mean that the realm of biological evolutions and mutations had been left behind and the leap made to a quite different plane, on which love was no longer subject to bios but made use of it. Such a final stage of "mutation" and "evolution" would itself no longer be a biological stage; it would signify the end of the sovereignty of bios, which is at the same time the sovereignty of death; it would open up the realm that the Greek Bible calls zoe, that is, definitive life, which has left behind the rule of death. The last stage of evolution needed by the world to reach its goal would then no longer be achieved within the realm of biology but by the spirit, by freedom, by love. It would no longer be evolution but decision and gift in one.

But what has all this to do, it may be asked, with faith in the Resurrection of Jesus? Well, we previously considered the question of the possible immortality of man from two sides, which now turn out to be aspects of one and the same state of affairs. We said that, as man has no permanence in himself, his survival could only be brought about by his living on in another. And we said, from the point of view of this "other", that only the love that takes up the beloved in itself, into its own being, could make possible this existence in the other. These two complementary aspects are mirrored again, so it seems to me, in the two New Testament ways of describing the Resurrection of the Lord: "Jesus has risen" and "God (the Father) has awakened Jesus." The two formulas meet in the fact that Jesus' total love for men, which leads him to the Cross, is perfected in totally passing beyond to the Father and therein becomes stronger than death, because in this it is at the same time total "being held" by him.

From this a further step results. We can now say that love always establishes some kind of immortality; even in its pre-human stage, it points, in the form of preservation of the species, in this direction. Indeed, this founding of immortality is not something incidental to love, not one thing that it does among others, but what really gives it its specific character. This principle can be reversed; it then signifies that immortality always proceeds from love, never out of the autarchy of that which is sufficient to itself. We may even be bold enough to assert that this principle, properly understood, also applies even to God as he is seen by the Christian faith. God, too, is absolute permanence, as opposed to everything transitory, for the reason that he is the relation of three Persons to one another, their incorporation in the "for one another" of love, act-substance of the love that is absolute and therefore completely "relative", living only "in relation to". As we said earlier, it is not autarchy, which knows no one but itself, that is divine; what is revolutionary about the Christian view of the world and of God, we found, as opposed to those of antiquity, is that it learns to understand the "absolute" as absolute "relatedness", as relatio subsistens.

To return to our argument, love is the foundation of immortality, and immortality proceeds from love alone. This statement to which we have now worked our way also means that he who has love for all has established immortality for all. That is precisely the meaning of the biblical statement that his Resurrection is our life. The--to us--curious reasoning of St. Paul in his First Letter to the Corinthians now becomes comprehensible: if he has risen, then we have, too, for then love is stronger than death; if he has not risen, then we have not either, for then the situation is still that death has the last word, nothing else (cf. I Cor 15:16f.). Since this is a statement of central importance, let us spell it out once again in a different way: Either love is stronger than death, or it is not. If it has become so in him, then it became so precisely as love for others. This also means, it is true, that our own love, left to itself, is not sufficient to overcome death; taken in itself it would have to remain an unanswered cry. It means that only his love, coinciding with God's own power of life and love, can be the foundation of our immortality. Nevertheless, it still remains true that the mode of our immortality will depend on our mode of loving. We shall have to return to this in the section on the Last Judgment.

A further point emerges from this discussion. Given the foregoing considerations, it goes without saying that the life of him who has risen from the dead is not once again bios, the biological form of our mortal life within history; it is zoe, new, different, definitive life; life that has stepped beyond the mortal realm of bios and history, a realm that has here been surpassed by a greater power. And in fact the Resurrection narratives of the New Testament allow us to see clearly that the life of the Risen One lies, not within the historical bios, but beyond and above it. It is also true, of course, that this new life begot itself in history and had to do so, because after all it is there for history, and the Christian message is basically nothing else than the transmission of the testimony that love has managed to break through death here and thus has transformed fundamentally the situation of all of us. Once we have realized this, it is no longer difficult to find the right kind of hermeneutics for the difficult business of expounding the biblical Resurrection narratives, that is, to acquire a clear understanding of the sense in which they must properly be understood. Obviously we cannot attempt here a detailed discussion of the questions involved, which today present themselves in a more difficult form than ever before; especially as historical and--for the most part inadequately pondered--philosophical statements are becoming more and more inextricably intertwined, and exegesis itself quite often produces its own philosophy, which is intended to appear to the layman as a supremely refined distillation of the biblical evidence. Many points of detail will here always remain open to discussion, but it is possible to recognize a fundamental dividing line between explanation that remains explanation and arbitrary adaptations [to contemporary ways of thinking].

First of all, it is quite clear that after his Resurrection Christ did not go back to his previous earthly life, as we are told the young man of Nain and Lazarus did. He rose again to definitive life, which is no longer governed by chemical and biological laws and therefore stands outside the possibility of death, in the eternity conferred by love. That is why the encounters with him are "appearances"; that is why he with whom people had sat at table two days earlier is not recognized by his best friends and, even when recognized, remains foreign: only where he grants vision is he seen; only when he opens men's eyes and makes their hearts open up can the countenance of the eternal love that conquers death become recognizable in our mortal world, and, in that love, the new, different world, the world of him who is to come. That is also why it is so difficult, indeed absolutely impossible, for the Gospels to describe the encounter with the risen Christ; that is why they can only stammer when they speak of these meetings and seem to provide contradictory descriptions of them. In reality they are surprisingly unanimous in the dialectic of their statements, in the simultaneity of touching and not touching, or recognizing and not recognizing, of complete identity between the crucified and the risen Christ and complete transformation. People recognize the Lord and yet do not recognize him again; people touch him, and yet he is untouchable; he is the same and yet quite different. As we have said, the dialectic is always the same; it is only the stylistic means by which it is expressed that changes. 

For example, let us examine a little more closely from this point of view the Emmaus story, which we have already touched upon briefly. At first sight it looks as if we are confronted here with a completely earthly and material notion of resurrection; as if nothing remains of the mysterious and indescribable elements to be found in the Pauline accounts. It looks as if the tendency to detailed depiction, to the concreteness of legend, supported by the apologist's desire for something tangible, had completely won the upper hand and fetched the risen Lord right back into earthly history. But this impression is soon contradicted by his mysterious appearance and his no less mysterious disappearance. The notion is contradicted even more by the fact that here, too, he remains unrecognizable to the accustomed eye. He cannot be firmly grasped as he could be in the time of his earthly life; he is discovered only in the realm of faith; he sets the hearts of the two travelers aflame by his interpretation of the Scriptures and by breaking bread he opens their eyes. This is a reference to the two basic elements in early Christian worship, which consisted of the liturgy of the word (the reading and expounding of Scripture) and the eucharistic breaking of bread. In this way the evangelist makes it clear that the encounter with the risen Christ lies on a quite new plane; he tries to describe the indescribable in terms of the liturgical facts. He thereby provides both a theology of the Resurrection and a theology of the liturgy: one encounters the risen Christ in the word and in the sacrament; worship is the way in which he becomes touchable to us and, recognizable as the living Christ. And conversely, the liturgy is based on the mystery of Easter; it is to be understood as the Lord’s approach to us. In it he becomes our traveling companion, sets our dull hearts aflame, and opens our sealed eyes. He still walks with us, still finds us worried and downhearted, and still has the power to make us see.

Of course, all this is only half the story; to stop at this alone would mean falsifying the evidence of the New Testament. Experience of the risen Christ is something other than a meeting with a man from within our history, and it must certainly not be traced back to conversations at table and recollections that would have finally crystallized in the idea that he still lived and went about his business. Such an interpretation reduces what happened to the purely human level and robs it of its specific quality. The Resurrection narratives are something other and more than disguised liturgical scenes: they make visible the founding event on which all Christian liturgy rests. They testify to an approach that did not rise from the hearts of the disciples but came to them from outside, convinced them despite their doubts and made them certain that the Lord had truly risen. He who lay in the grave is no longer there; he--really he himself--lives. He who had been transposed into the other world of God showed himself powerful enough to make it palpably clear that he himself stood in their presence again, that in him the power of love had really proved itself stronger than the power of death.

Only by taking this just as seriously as what we said first does one remain faithful to the witness borne by the New Testament; only thus, too, is its seriousness in world history preserved. The comfortable attempt to spare oneself the belief in the mystery of God's mighty actions in this world and yet at the same time to have the satisfaction of remaining on the foundation of the biblical message leads nowhere; it measures up neither to the honesty of reason nor to the claims of faith. One cannot have both the Christian faith and "religion within the bounds of pure reason"; a choice is unavoidable. He who believes will see more and more clearly, it is true, how rational it is to have faith in the love that has conquered death. 

Today's Quote

"Behold I make all things new." (Revelation 21:5)


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