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The ABC’s of Catholic Doctrine

Can we choose to die at our own terms? The ABC’s of Catholic Doctrine By Lianne Tiu

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Recently, we heard the sad and highly publicized story of 29 year-old Brittany Maynard, who was diagnosed with terminal brain cancer and decided to take her own life. Some suicide advocates are using her story to fuel emotions and to market the idea of “death with dignity” – that people should be able to have a choice to end their lives if they are suffering. They also want the government to legalize physician-assisted suicide. Maynard’s story is making us consider an issue, which we haven’t thought of before – that of accepting suicide and euthanasia.

Suicide is taking our own life. Euthanasia is assisting death to someone who is suffering. We have to be reminded that both are sins against the fifth Commandment, “Thou shalt not kill.” Nowadays, we hear people talking about their rights, their choices. “Who has the right to tell me that I deserve to suffer greatly for years?” “Why can’t I have the right to choose when, how and where to die?” God alone is Lord of life and death. (Deuteronomy 32:39; Job 12:10, 1Samuel 2:6) He created us. He alone has the right to decide when we should die. We are not the master of our own lives. If we are in pain, if we are unhappy with our lives, God wants us to endure our suffering patiently for a higher purpose, which we sometimes cannot understand. Euthanasia, on the other hand, is actually false mercy.

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Our intention may be good; we want to alleviate or cease the suffering of the sick, elderly or the dying. But such action or omission, which causes death is evil. We do not have the right to dictate when and who should live or die. When a person in extreme pain expresses his desire to end his life, we must refuse (even if his sickness is incurable and is at the last stage of life). True compassion is to help him, to give him our love and patience, to pray for him, and to teach him about the redemptive and purifying value of suffering. We also ask the priest to administer the sacrament of anointing the sick (which can help eliminate his fear and anxiety and can help him accept suffering and death). Our help is not to hasten death or to assist him in killing himself.

(Reference: The Faith Explained Today by Joe Babendreier; “Brittany Maynard Ends her Life” by Sheila Liaugminas {Sheila Reports Nov. 3, 2014})

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Random Thoughts by Peachy Maramba

R A N D O M T H O U G H T S Voices from yesterday and today. . . by Peachy Maramba

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ST. CATHERINE of ALEXANDRIA:
Patroness of Philisophers, Maidens and Preachers

d. c. 310: November 25

A Saint Who Never Was

It is almost unbelievable that the feast day of a saint long venerated in the East and one of the most popular saints of the Middle Ages so that she has been a favorite subject of canvases and icons through the ages has been erased from the calendar of the church. This came about as an aftermath of Vatican II, which reformed the universal liturgical calendar by dropping out what they considered in all likelihood to be nonexistent saints.

St. Catherine of Alexandria was one such saint demobilized from active service even if her cult had flourished since as early as the eighth century. Since the church could find little or no evidence to connect her to her supposed adventures in Roman times it was with great reluctance that the church concluded that no such person ever existed. Amazing!

While it is attested that it was Catherine’s voice that was one of the heavenly voices that Joan of Arc supposedly heard encouraging her to defend the faith in France and empowering the peasant maid to defy every authority, there is little historical proof of this.

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And yet to this day her reputed “remains” located in a monastery on Mt. Sinai, still annually attracts great numbers of pilgrims to this holy site.

Whether she really actually existed or not her story remains till the present day a source of inspiration and she a model of fearless devotion that we can all very well emulate.

Her Story
According to the legend, which exists in various versions Catherine (Aikaterine) of Alexandria, Egypt was an extremely learned young daughter of a noble family sometime in the third century during the Roman era. It was through her study of philosophy that she became so convinced of the truth of Christianity, that she converted to the faith even if it was illicit at that time and its believers persecuted.

Another version that dates from the late middle ages says that she became a Christian when immediately after her baptism she had a mystical vision of her marrying Christ.

Whatever the reason for her conversion she became an eloquent fearless preacher of the Word of God who by word and example inspired many to be baptized. After Catherine bravely denounced Emperor Maxentius for his persecution of the Christians he had her converts burned to death and had her seized.

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At her trial the 18 year old highly educated virgin underwent intense examination by fifty of the leading philosophers of the court. She not only managed to confound them in a religious debate defeating the most eminent scholars in argument but also in fact persuaded all to convert. Consequently they too were burned to death.

As for Catherine because she so impressed the emperor with her beauty and brilliance the Emperor actually tried to persuade her to be his consort if only she would renounce her faith. Only Catherine staunchly declined. She would rather be imprisoned and tortured.

But she put her time behind bars to good use. She befriended the Emperor’s wife and managed to convince her along with many of her household to convert to Christianity. Even her jailer and two hundred of the imperial guards took up the Faith and became Christians.

On the Emperor’s return from a camp inspection he found what had happened and consequently put to death all the new converts including his wife.

Enraged the Emperor condemned dangerous Catherine to be starved and then tortured on a spiked wheel. This is why the spiked wheel is the famous emblem of Catherine and she is the patron saint of wheelwrights.

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Once strapped to a wheel of spikes the machine miraculously broke apart killing many onlookers. In exasperation the Emperor or his son Maxentius had the unharmed virgin beheaded on November 24 or 25, 304.

Supposedly after her death angels took her body to Mt. Sinai where it was discovered about AD 800.

Veneration for Catherine extended to Rome by the 8th century and by the 11th century had become one of the most popular saints. However as earlier mentioned her feast on November 25 was dropped from the universal liturgical calendar in 1969 because of doubts about her existence.

But Catherine as I said earlier continues to “inspire and illumine us with her edifying story, like the light emanating from a distant star which no longer exists.”

She is one of the 14 auxiliary saints or Holy Helpers and served for centuries as “the patroness of maidens and women students, of philosophers, preachers and apologists, of wheelwrights, millers and others.”

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SOURCES of REFERENCE
ST. CATHERINE of ALEXANDRIA
November 25; 28

Butler’s Lives of the Saints – Vol. IV pp. 420 – 421
The Illustrated World Encyclopedia of Saints – p. 112
The Book of Saints – p. 291
Pocket Dictionary of Saints – pp. 109
The Watkins Dictionary of Saints – p. 49
A Calendar of Saints – p. 227
All Saints – pp. 513 – 514
A Year With the Saints – November 25
Illustrated Lives of the Saints – Vol. I pp. 528 – 529
Saint Companions – pp. 444 – 445
Saints for Our Time – pp. 241 – 242
Saint of the Day – pp 329 – 330
Children’s Book of Saints – p. 48
The Big Book of Women Saints – p. 355
Saints – A Visual Guide – pp. 142 – 143
The Everything Saints Book – pp 223 – 224
The Lion Treasury of Saints – p. 216; 134 – 13
Book of Saints – Part 7 – pp. 30 – 31

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Fr. Reu Galoy Reflections

SUNDAY GOSPEL REFLECTION, CHRIST THE KING By Fr. Reu Jose C. Galoy, OFM

Today marks the closing of the church’s liturgical year with the celebration of the feast of Christ the King. Jesus came as our Good Shepherd and entrusted us to one another. When he comes again at the end-time, we shall come face to face with him and see our worth through his eyes and from our own. We anticipate him asking us: Have you cared for one another? What have you done for the poor and weak among you? Put in another way, only one criterion will matter when the time comes – love and compassion for others.

As followers of Christ, our lives can best be examined on the basis of what we have done to alleviate six conditions of poverty and suffering: hunger, thirst, exile, nakedness, illness, imprisonment. Jesus tells us that our faith in God is manifested in our action in behalf of compassion and in the passion and perseverance with which we pursue the work to combat these inhumane conditions.

The kingship of Christ is not one of dominion, power and control. His kingdom is not about building empires, about prestige and popularity. Rather, it is the kingdom of love, service, justice, reconciliation and peace. It is about the transformation of our hearts into his vision – that all may have life and have it to the full or abundantly.

Jesus uses the image of the final judgment not to scare us as to what will happen at the end of the world but to teach us on the one essentials of life, on what really counts or matters. This gives us an opportunity to evaluate what concerns us in developing a healthy and joyful life. This gives us a chance to look at our service as an act of deep faith.

And so on in this feast of Christ the King we ask ourselves: What holds dominion over us? What drives us in this life? How are we growing in Christ’s vision? Are we becoming Eucharist to one another? How are we working for the transformation of our world and of our community into a kingdom of love, peace, reconciliation and service?

Perhaps, truthful answers to these questions will reveal to us that we have other gods that capture our allegiance and attention. The image of the last judgment is not only serving those in dire need. Rather it is a about serving God, for the neighbor in need is no other than Christ himself.

About Fr. Reu and his other reflections.

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Pope Francis

THE LATEST FROM POPE FRANCIS

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Pope to Meet With Autistic Kids to End Stigma.

Pope Francis will meet with autistic children and their families in a bid to help raise awareness and end the stigma and isolation of people living with autism spectrum disorders.

The audience will cap an international conference on autism being hosted this week by the Vatican’s health care office. Organizers said it was the biggest medical conference of its kind on autism, gathering more than 650 experts from 57 countries.

The Rev. P. Augusto Chendi of the Pontifical Council for Health Care Workers told reporters the aim of the conference and the papal audience is to “help break the isolation, and in many cases the stigma, that surrounds people affected by autistic spectrum disorders.”

While autism is increasingly diagnosed in places like the United States, where about 1 in 68 children are said to be on the spectrum, it is still largely unknown and undiagnosed elsewhere, including in the Vatican’s own backyard of Italy, said Dr. Stefano Vicari, head of pediatric neuropsychiatry at the Vatican-owned Bambin Gesu hospital in Rome.

Francis, who has shown great ease around children with special needs, will deliver a speech to the hundreds gathered in the Vatican audience hall. The session will be punctuated by music and movement for the children.

Autism experts said parents of autistic children require particular pastoral care since they are at high risk of getting divorced due to the emotional and financial stress of dealing with their child’s disorder.

The Vatican’s top health official, Monsignor Zygmunt Zimowski, said his office chose to focus on autism for its conference this year to give families affected by autism hope and attention.

Pope Reinforces Traditional Family Values.

Pope Francis is seeking to reassure the church’s right-wing base that he’s not a renegade bent on changing church doctrine on family issues — weeks after a Vatican meeting of bishops initially proposed a radical welcome for gays and divorced Catholics.

Francis opened an interreligious conference on the “complementarity” of men and women in marriage and sex. He said marriage between a man and woman is a “fundamental pillar” of society and that children have the right to grow up with a mother and father.

It was the second papal speech emphasizing church doctrine in as many days: Francis pronounced some of his strongest words yet against abortion, euthanasia and in vitro fertilization, sounding more like his predecessor, Emeritus Pope Benedict XVI, than the Argentine Jesuit who famously said “Who am I to judge?” about gays.

Vatican officials concurred that the interventions could be read as a response to the conservative backlash that erupted after the recent meeting of the world’s bishops on family issues. The meeting’s organizers, who were hand-picked by Francis, initially proposed a revolutionary welcome toward gays and civilly remarried Catholics, following Francis’ exhortation that the church must welcome all.

Gay rights groups and liberal Catholics cheered, even though the bishops scrapped the welcome in their final document.

Conservative Catholics, already uncomfortable with Francis’ lack of emphasis on doctrine, reacted with outright alarm after the synod, fearing that Francis eventually might lead the church into uncharted territory that would compromise church teaching on homosexuality and the indissolubility of marriage.

In the heat of the synod, the recently demoted Cardinal Raymond Burke called on Francis to issue a statement clarifying his position, saying the lack of clarity had “harmed” the church and caused confusion.

Francis appears to be obliging.

“Complementarity (between men and women) is the basis of marriage and the family, which is the first school where we learn to appreciate our gifts and those of others and where we learn the art of living together,” Francis told the conference. “Children have the right to grow up in a family, with a mother and a father who can create a suitable environment for their development.”

While Francis has said such things before — he famously led the church’s opposition to legalizing gay marriage in his native Argentina — his comments now appear clearly aimed at calming conservatives.

The synod process will conclude with another meeting of bishops in October next year, after which Francis is expected to issue a document of his own.

The three-day conference gathers representatives from 14 religions to share their remarkably similar views about the complementarity of men and women in sex and marriage. Speakers include the Rev. Rick Warren, one of most prominent evangelical pastors in the United States, and the Rev. Russell Moore of the Southern Baptist Convention, the biggest Protestant denomination in the U.S.

The conference is being organized by the Vatican’s Congregation for the Doctrine of the Faith, whose conservative prefect, Cardinal Gerhard Mueller, helped lead opposition to Francis’ radical agenda at the synod.

Conference organizers have stressed that this week’s meeting was not a response to the synod and was planned last year. But the timing couldn’t have been better to reinforce the conservative view on traditional family values.

During his remarks, Francis confirmed that he would travel to the U.S. next year to participate in a rally for families in Philadelphia. The Vatican said the other planned legs of the September 2015 trip to Washington and New York weren’t yet confirmed.

Pope turns Santa with Christmas giveaway for homeless.

Rome (AFP) – Pope Francis is raffling off unwanted gifts including a Fiat Panda, tandem bike and coffee machine to raise money for the homeless.

For just 10 euros ($12.50) those hoping to get their clutches on perfume, pens and even a panama hat given to the pope can enter a draw, the proceeds of which will go to a papal charity set up to help those who bed down nightly around the Vatican.

Tickets are to be sold throughout the upcoming festive season and signs have already gone up around the tiny city state advertising the draw, which will take place on January 8.

While the first prize is a gleaming Fiat Panda 4X4 in papal white, runners up could go home with racing bicycles, an HD digital video camera, a gentleman’s wrist watch, an umbrella or bottle of perfume — all of which will have much higher-than-usual value because of where they come from.

The Argentine pope — who chose his papal name in honour of Saint Francis of Assisi and his devotion to the poor — has cast off luxuries such as the ermine-trimmed cape and red shoes worn by his predecessor Benedict XVI and focused his efforts on helping the down-and-out.

He is also unlikely to have room to keep the hundreds of presents bestowed on him in his modest apartment, having opted out of moving into the spacious papal palace after his election last year.

In February the 77-year-old pope sold off his Harley Davidson — worth around 15,000 euros and inscribed with his name — for 241,500 euros at a Paris auction, giving the proceeds to a hostel and soup kitchen in Rome.

He also appointed a papal almoner, Polish archbishop Konrad Krajewski, who helps those who regularly sleep rough among the porticos near Saint Peter’s Square, or poor families struggling to pay their bills.

Krajewski announced last week that the Vatican would be installing showers for the homeless at public toilets just off St Peter’s square. The initiative followed an encounter with a homeless man who declined an invitation to dinner because he said he was too smelly to dine with a bishop.

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Random Thoughts by Peachy Maramba

RANDOM THOUGHTS Voices from yesterday and today… by Peachy Maramba

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ST. MARGARET of SCOTLAND: PATRONESS of SCOTLAND
1045-93:November 16

It is interesting to note that the patroness of Scotland was not even born there but probably in Hungary. Granddaughter of the Anglo-Saxon King Edmund Ironside and daughter of an English prince – Edward Aetheling and a German princess, Agatha, Margaret was raised at King St. Stephen of Hungary’s court where her father was in exile.

When she was twelve years old the whole family returned to England where they lived and her father died at the court of King Edward, the Confessor. However, after the battle of Hastings in 1066, the family fled for safety to Scotland where they found refuge with King Malcolm III Canmore.

In spite of her leanings toward a religious life, Margaret at 24 married Malcolm in 1070 and became Queen Margaret of Scotland.

An Ideal Mother
She proved to be an ideal mother for their eight children – six sons and two daughters. Not only did her sons become Kings of Scotland but her daughter Matilda became Queen Maud of England when she married King Henry I. Thus uniting the Anglo Saxon line with The Normans.

A Perfect Queen
Because she was able to soften the rough temper of her husband and to exert her great influence over him and his court she was able to incite him to works of justice and charity.

She worked hard for her adoptive country by promoting the arts and improving education. Thus she established schools with the best possible teachers to come and teach in Scotland.

Margaret is also said to have elevated and refined the manners of the Scottish court and to have personally set a role model and noble example to the people. Even her husband’s slovenly manners improved.

The interests of the English population conquered by the Scots in the previous century were promoted and safeguarded.

Her Piety
But it was for her great personal piety, religious influence and activities that she was best known. Always deeply pious, she followed a strict spiritual life made up of not only ascetical practices and fasting but of constant prayer and austere self-denial.

Her spiritual practices rubbed off on her husband so that he even began to join in her spiritual devotions even in her midnight devotions during her Lenten seasons.

Margaret uniquely observed not one but two Lents. Besides the common one before Easter she also had her own Lent of 40 days before Christmas. At these times she would rise at midnight to hear matins with the monks.

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Even the poor knew of her nightly vigils as they knew that before returning to bed it was her practice to choose six of them, wash their feet and give them alms.

Her Service to the Church
Margaret was also reknown for her service to the Church. Not only did she promote the spiritual renewal of the clergy, arranging for the best priests to come to Scotland but she built several churches foremost of which was the Holy Trinity Church at Dumfermline.

She made the observance of holidays obligatory and even formed a guild composed of virtuous ladies to provide for the Church’s liturgical needs.

It was largely through her great efforts and influence with the king that the Scottish Church was brought into conformity with the Gregorian reform of England and Europe.

As she was against the abuses prevalent at the time such as simony and usury, she supported synods to reform them. She also regulated degrees of relationship in marriage and rules for the Lenten fast and Easter Communion.

Her Charity
Always known for her great concern for the poor and needy, it was said that a beggar never went away from her empty handed.

A royal benefactress she was a role model in the great love she had for the poor. Thus Margaret won a great reputation among the Scots not only for her piety but also for her charity.

Her Death
Unfortunately, while Margaret was at her deathbed in 1093, she heard the alarming news that her husband and son Edward were killed when their castle was attacked by enemies.

It was only four days later that Margaret of Scotland died at the young age of forty-seven. She was buried in the Holy Trinity Church of Dunfermline which she herself had founded.

She was canonized in 1250.

SOURCES of REFERENCE
ST. MARGARET of SCOTLAND
November 16 ( June 10)

Butler’s Lives of the Saints – Vol. II pp. 515 – 517
The Illustrated World Encyclopedia of Saints – p. 138
The Book of Saints – p. 285
Pocket Dictionary of Saints – pp. 235 – 236
The Watkins Dictionary of Saints – pp. 153 – 154
A Calendar of Saints – p. 222
Butler’s Saint for the Day – pp. 538 – 539
Illustrated Lives of the Saints – Vol. I pp. 517 – 518
My First Book of Saints – p. 272
Saint Companions – pp. 429 – 430
Saints for Our Time – pp. 236 – 237
Saint of the Day – pp 315 – 315
The Big Book of Women Saints – p. 346
Voices of the Saints – pp. 336 – 337
The Lion Treasury of Saints – p. 216; 134 – 135
The Way of the Saints – pp 303 – 304

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Fr. EJ Reflections

SUNDAY GOSPEL REFLECTION BY FR. EFREN JIMENEZ, OFM

Note: This article is a reflection on the first reading from the Book of Proverbs.

Recently a fashion show with lots of flare for entertainment was dubbed as the ‘Naked Truth.” (There’s a lot of nakedness, but what kind of truth, that’s begging the question.)

In one scene, a known Matinee idol was seen dragging a dishevelled woman with a leash around her neck! Instantly, it went viral, receiving deserved flack of great proportion.

The management, I believe, has a lot of responsibility to the moral perception of the viewing public. There is such thing as quality in human thinking and in this case also includes our perception. This kind of show disrupts and undermine people’s capacity for critical thinking.

What is our modern concept of women? Based from an interesting comparison, an ancient description of a woman’s vocation is described elegantly in this Book of Proverbs. We find in this excerpt ideas very similar to those that are being stressed now. The first is that a woman’s productivity and significance is not simply to be confined to the home, but that she should be adequately treated in whatever work or profession she chooses.

Secondly, a woman is not to be valued merely on a physical level, or in a purely sexual way. Rather, she should be regarded for everything she is, and can be, as a uniquely human and feminine person. There are still greater number of nations or cultural attitude towards women’s status as secondary (e.g.Islamic thinking on this regard).

The great value of the woman in the home and her productivity there, is not overlooked as is evident from the lines, “She obtains wool and flax and works with loving hands. She puts her hands to the distaff, and her fingers ply the spindle.” Yet… She reaches out her hands to the poor, and extends her arms to the needy. This last line shows her socialconcern outside the needs of her house. Today a woman steps out of the house beyond her domestic skills. A woman’s commercial significance is also considered but ethical standards must be the point of reference for its full significance. The same is true in the field of politics. Understanding this, then, we have a striking commentary on a woman’s worth as a total person. Her choice of a commitment to her home and family is a most honourable one, but she need not be limited to that. Nor is she mainly judged on her physical appeal. The psalmist dismisses the value of physical attractiveness alone by saying, “Charm is deceptive and beauty fleeting.” The far more beautiful aspect of a woman is her inner core of a richly creative feminine personality. She is seen as a working mother, care giver, nourisher and giver of life. The role of women in the bible is unmistakable – disciple, companion, steward, listener and devoted worker, like Martha and Mary, who chose the better part.

We must give each woman freedom and the opportunity to develop all her creative potential. This, as the quote suggests, a woman can rightly display her abilities, so that “her works may praise her.” This should be true not only in the home, but when appropriate, in the centers of commerce, law, politics, the sciences, and travel as well. As we read again, “her value is far beyond pearls.” Who can stand more brilliantly for the full potential of a woman in Christian tradition, than Mary herself, full of grace and truth.

About Fr. EJ and his other reflections.

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The ABC’s of Catholic Doctrine

“Inner Beauty Exceeds Any Fashion Statement” The ABC’s of Catholic Doctrine By Lianne Tiu

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We are saddened to hear the demise of legendary fashion designer Oscar de la Renta, who spent half a century putting high society in haute couture. The world gives much significance to fashion.

Something else, however, is more important than fashion. And this is what supports the dress, of what is inside: the intimacy of the person. What is more valuable than the dress is the inner beauty – the compassion, truth, modesty, humility, …all the good qualities that are within us. It makes us radiate an aura of goodness, of holiness. And this is what makes us beautiful.

People underestimate their inner beauty maybe because of the strong influence of media and fashion designers who place so much importance on the exterior. Outer beauty may attract, but inner beauty captivates. As Audrey Hepburn states, “…true beauty in a woman is reflected in her soul…” When we live in the state of grace (when we are not in mortal sin and in good relationship with God), we actually possess an aura that far exceeds any fashion statement.

(Reference: Dressing with Dignity by Colleen Hammond; A Modesty Proposal by Rev. T.G. Morrow )

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Reflections

Dedication of St. John Lateran

Ez 47:1-2,8-9,12; Ps 46; 1 Cor 3:9-11,16-17; Jn 2:13-22
The Holy Dwelling of the Most High
“Do you not know that you are the temple of God, and that the Spirit of God dwells in you?” (1 Cor 3:16)

Today the readings for the Feast of the Dedication of the Ba-silica of St. John Lateran in Rome supersede those assigned for the Thirty-second Sunday in Ordinary Time. Built in the fourth century, this church remains a magnificent and lively place of worship today. It is the cathedral church of the bishop of Rome (the pope). The various Scripture readings revolve around the theme of the “temple” and illustrate the different ways in which that motif appears in the Bible: the Jerusalem Temple, the ideal temple, the person of Jesus and individual Christians.

The archaeological evidence for temples in the ancient world goes back many thousands of years. A temple was a place where a god was believed to be present in a special way, and where rituals honoring the god (especially sacrifices) were conducted. For a large part of ancient Israel’s history from Solomon onward, the Jerusalem Temple was the people’s central shrine and the only place where sacrifices were to be offered to Yahweh, the God of Israel.

Many of the Old Testament psalms celebrate the presence of Yahweh in the Jerusalem Temple. Indeed, the Book of Psalms is sometimes called the hymnbook of the Jerusalem Temple. We get a glimpse of how much the Temple meant to ancient Israel in today’s excerpts from Psalm 46. There the psalmist describes the Temple as “the holy dwelling of the Most High” and as Israel’s “stronghold,” its source of security, safety and hope because of Yahweh’s special presence there.

Nevertheless, the Temple built by King Solomon was destroyed in 587 B.C., along with the city of Jerusalem. The prophet Ezekiel was among the exiles in Babylon, and there he reflected on how such a catastrophe could have happened. While his book is full of denunciations and warnings, it ends on a note of hope when in Chapters 40 to 48 it provides a de-tailed verbal picture of the ideal New Jerusalem and its rebuilt Temple. The imagery of water in both Psalm 46 and Ezekiel 47 allude to its life-giving and life-sustaining power and its healing properties. Even after the Second Temple was built in the late sixth century B.C. and rebuilt in grand style under Herod the Great (37-4 B.C.), many early Jewish writers kept alive and embellished Ezekiel’s hope for a new and better Temple. The Qumran New Jerusalem texts and the Temple Scroll, as well as the New Testament Book of Revelation, are good examples of these hopes.

The Jerusalem Temple to which Jesus came, according to John 2, was a large complex of buildings whose Herodian re-furbishing had been in progress for 46 years. We ought to en-vision the Temple not as one huge church building (like St. John Lateran or St. Patrick’s Cathedral in New York) but as a campus with many buildings and installations. By Jesus’ time, the Temple had become the major industry of Jerusalem. It employed construction workers and an administrative staff, and innkeepers and other service-providers profited from crowds of pilgrims coming regularly into the city.

In this historical context the symbolic demonstration by Jesus the Galilean prophet of God’s kingdom against the excessive commercialization of the Jerusalem Temple complex is un-derstandable both in Jesus’ program and in the effect it had on the local Jewish and Roman leaders. In John’s account Je-sus raises the stakes further by referring to the Temple as “my Father’s house” and proclaiming himself as the locus of God’s presence (“this temple”). As readers of John’s Gospel, we already know that Jesus is the Word of God who has be-come flesh and made his dwelling among us.

As followers of Jesus and so members of the body of Christ, we as individuals have become “the temple of God” through the indwelling of the Holy Spirit. Through our faith in Christ and baptism, we have been made into places where God is now present in a special way. Of course, we still need buildings where we may worship God in community and express our shared identity and dignity. Yet we do so convinced that Christ is the reality to which all earthly temples, shrines and churches point, and that through Christ God dwells in us and makes us holy through the Spirit. As God’s people in Christ, we are now dwelling places of the Most High.

Prayer:
• How could Jesus, according to John, identify himself as the temple of God?
• Do you ever think of yourself as a temple of God? How might such a concept affect your actions?
• Why do you go to your local church? What do you hope to find there?
Daniel J. Harrington, S.J. is professor of New Testament at Boston College School of Theology and Ministry in Chestnut Hill, Mass.

© 2008 America Magazine

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Pope Francis

Are you Catholic? Then stay in the Church, Pope says.

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Pope Francis said that those waiting at the threshold of the Church without going inside are not true members of the Church, which Jesus established and on whom it is built.

“We are citizens, fellow citizens of this Church. If we do not enter into this temple to be part of this building so that the Holy Spirit may live in us, we are not in the Church,” the Pope said.

Rather, “we are on the threshold and look inside…Those Christians who do not go beyond the Church’s reception: they are there, at the door: ‘Yes, I am Catholic, but not too Catholic.’”

The Pope centered his reflections from St. Paul’s Letter to the Ephesians and the Gospel, taken from Luke, Chapter 6.

St. Paul explains to the Christians of Ephesus that they are no longer strangers, but have become fellow members of the house of God, which is built on the foundation of the apostles and prophets, and has Jesus himself as the “capstone.”

The Gospel reading recounts how Jesus, after spending the night in prayer, comes down from the mountain and calls the Twelve Apostles by name.

By reflecting on the gospel reading, there are three clear actions that Jesus carried out when founding the Church, the Pope observed, saying that the first action is prayer, the second was choosing his disciples, and the third was welcoming and healing the crowds.

“Jesus prays, Jesus calls, Jesus chooses, Jesus sends his disciples out, Jesus heals the crowd. Inside this temple, this Jesus who is the corner stone does all this work: it is He who conducts the Church,” the pontiff noted, explaining that the Church is built on the apostles.

However, despite the fact that the Twelve were chosen by Jesus, they were all still sinners, the Pope said, explaining that although no one knows who sinned the most, there could have been one that sinned more than Judas did.

“Judas, poor man, is the one who closed himself to love and that is why he became a traitor. And they all ran away during the difficult time of the Passion and left Jesus alone. They are all sinners. But (Jesus) chose (regardless).”

And Jesus, the Pope added, wants everyone to be inside of the Church he founded, not as strangers passing through, but rather with the “rights of a citizen” where they have roots.

The person who stands at the threshold of the Church looking in but not entering has no sense of the full love and mercy that Jesus gives to every person, Francis said, adding that proof of this can be seen in Jesus’ relationship with Peter.

Even though Peter denies the Lord he is still the first pillar of the Church, the pontiff explained. “For Jesus, Peter’s sin was not important: he was looking at (Peter’s) heart. But to be able to find this heart and heal it, he prayed.”

It is Jesus who prays and heals, Pope Francis noted, saying that it is something he does for each one of us.

“We cannot understand the Church without Jesus who prays and heals,” he said, praying that the Holy Spirit would help all to understand that the Church draws her strength from Jesus’ prayer which can heal us all.

By Elise Harris
Vatican City, CNA/EWTN News

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Fr. Jesus Galindo Reflections

“You are God’s Building.” SUNDAY GOSPEL REFLECTION By Fr. Jesús Galindo, OFM for Dedication of the Lateran Basilica A

Business and religion have always gone together. They did in the time of Jesus and they do so now—with a slight difference: In Jesus’ time, they brought business to the temple; now, we bring the temple to business centers (malls, banks, government offices, etc.). Fund-raising activities are a usual occurrence in most parishes. Attached to most churches are stores selling religious articles. Clerks in parish offices are busy collecting all sorts of fees; and collection boxes are strategically located in our churches.

Jesus, though “meek and humble of heart,” got quite angry when he saw the vendors and money changers in the temple of Jerusalem. He threw them all out, as we read in today’s gospel. Those people, bible scholars tell us, were doing a legitimate service to worshippers by providing the unblemished animals needed for the sacrifice (Ex. 12:5), and the shekel coins used to pay the temple tax (Ex. 30:13; Mt. 17:24). Perhaps it was their overpricing and exploitation that irked Jesus.

We read today the gospel passage about the cleansing of the Temple in connection with the feast of the Dedication of the Lateran Basilica in Rome. For over 300 years Christians had no churches; they met in private homes and in the catacombs. When emperor Constantine converted to Christianity, he made it the official religion of the State and donated to the Church the palace he had acquired from the Laterani family. Said palace was transformed into a basilica—the official residence of the Pope. Thus, the Lateran Basilica is considered the Mother of all Christian Churches.

All religions have places of prayer and worship (churches, mosques, synagogues, ashrams, etc.) where God is believed to be present, or where God’s presence is more intensely felt. Sometimes they are referred to as the “house of God.” In today’s gospel, Jesus calls the Temple “my Father’s house.”

We know that God dwells in the whole wide universe. He cannot be confined in any physical structure, in any temple, no matter how ornate and how large it may be: “The Most High does not dwell in houses made by human hands” (Acts 7:48). Jesus promised his presence, not to any physical structure, but to the community gathered in his name: “Where two or three are gathered in my name, there am I in the midst of them” (Mt. 18:20).

It was Jesus himself who introduced a new concept of temple. When the Jews, after the cleansing of the temple, asked him for a sign, Jesus pointed to his own body as the temple where God dwells: “Destroy this temple and in three days I will raise it up” (Jn 2:19). In today’s second reading, St. Paul says: “Do you not know that you are the temple of God?” God then dwells in people, not in buildings. Perhaps this is the reason why Jesus never built any church or chapel but rather spent his time feeding the hungry and healing the sick—God’s temples.

The pastoral implications are clear: Important as it may be to have a beautiful church building, it is by far more important to have a beautiful community. The church building should be the mirror of the community using it. It is incongruous to have a beautiful church while the parish community is rocked by intrigue and division. People won’t like to go to a church that houses a broken community. In most parishes, the largest bulk of the budget goes to construction and repairs of the church and convent. If we really believe that people are God’s living temple, then we have to re-assess our pastoral priorities and invest more on people and less on structures.

About Fr. Jesus and his other reflections.

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