Friday, September 9, 2011
Prayer: John Chrystostom
Belief and faith are proved by works, not by simply saying that one believes, but by real actions, which are kept up, and by a heart burning with love.
Thursday, September 8, 2011
Poem: I Will Not Die an Unlived LIfe
I will not die an unlived life.
I will not live in fear of falling or catching fire.
I choose to inhabit my days,
to allow my living to open me,
to make me less afraid,
more accessible,
to loosen my heart
until it becomes a wing,
a torch, promise.
I choose to risk my significance;
to live
so that which came to me as seed
goes to the next as blossom,
and that which came to me as a blossom,
goes on as fruit.
by Dawna Markova
I will not live in fear of falling or catching fire.
I choose to inhabit my days,
to allow my living to open me,
to make me less afraid,
more accessible,
to loosen my heart
until it becomes a wing,
a torch, promise.
I choose to risk my significance;
to live
so that which came to me as seed
goes to the next as blossom,
and that which came to me as a blossom,
goes on as fruit.
by Dawna Markova
Wednesday, September 7, 2011
NPR Story on Baghdad College
September 7, 2011
To see her NPR's story on Baghdad College, please click on the link below:
audio by NPR.
A school founded by Americans in Iraq before the Saddam Hussein era is an emblem of a time when the United States was known in the Middle East not for military action, but for culture and education. That's the view of Puliter Prize-winning New York Times correspondent Anthony Shadid, who recently wrote an essay about the school, titled "The American Age, Iraq."
First opened in the 1930s by New England Jesuits, Baghdad College became the Iraqi capital's premier high school. Classes were conducted in English — and the defining feature of the school was not proselytizing, but a rigorous education, Shadid says.
As Shadid tells Morning Edition co-host Steve Inskeep, the school was a symbol of Iraq's identity — which he says was more secular and universal in the middle of the 20th century than it is today.
The school "also represented something for both the United States and for Iraq, and the way that they saw each other," Shadid says, "that they could allow themselves an almost idealistic version of each other. I think that's impossible today, and I say that with a certain sense of sadness."
One reason for that change came in the late 1960s, Shadid says, when Saddam's Baath Party assumed power — and also placed all of Iraq's schools under state control. But international views of America have also changed since those days, he says, noting that the Jesuits ran their school in an era when many people held "a much gentler notion" of Americans' role in the world.
In conducting research for the article, Shadid says, he asked people "where they would mark the end of that kind of era, when that sense of American benevolence gave way to what a lot of people would see as American imperialism."
"Some people put it at the founding of Israel in 1948; some people put it in the Egyptian revolution in 1952," he says. "My own sense in reporting this story was that it was maybe even a little later, with Vietnam, with the change in government in Iraq. But it is clear that that image changed — and I think it changed unalterably, in some ways."
Shadid's essay "The American Age, Iraq" is in the latest issue of Granta, in which the British journal collects stories related to the 10th anniversary of the Sept. 11, 2001, attacks.
audio by NPR.
First opened in the 1930s by New England Jesuits, Baghdad College became the Iraqi capital's premier high school. Classes were conducted in English — and the defining feature of the school was not proselytizing, but a rigorous education, Shadid says.
As Shadid tells Morning Edition co-host Steve Inskeep, the school was a symbol of Iraq's identity — which he says was more secular and universal in the middle of the 20th century than it is today.
The school "also represented something for both the United States and for Iraq, and the way that they saw each other," Shadid says, "that they could allow themselves an almost idealistic version of each other. I think that's impossible today, and I say that with a certain sense of sadness."
One reason for that change came in the late 1960s, Shadid says, when Saddam's Baath Party assumed power — and also placed all of Iraq's schools under state control. But international views of America have also changed since those days, he says, noting that the Jesuits ran their school in an era when many people held "a much gentler notion" of Americans' role in the world.
In conducting research for the article, Shadid says, he asked people "where they would mark the end of that kind of era, when that sense of American benevolence gave way to what a lot of people would see as American imperialism."
"Some people put it at the founding of Israel in 1948; some people put it in the Egyptian revolution in 1952," he says. "My own sense in reporting this story was that it was maybe even a little later, with Vietnam, with the change in government in Iraq. But it is clear that that image changed — and I think it changed unalterably, in some ways."
Shadid's essay "The American Age, Iraq" is in the latest issue of Granta, in which the British journal collects stories related to the 10th anniversary of the Sept. 11, 2001, attacks.
Twenty-Fourth Sunday in Ordinary Time
September 11, 2011
Sirach 27:30-28:9; Psalm
103; Romans 14:7-9; Matthew 18:21-35
Sirach
writes, "Wrath and anger are hateful things, yet the sinner hugs them
tight." These are important words to hear as we remember the September
11th attacks on the United States. Of course, it is right that we experience
anger and prudential expression of that anger is warranted. We cannot hold onto
it possessively or unleash it with a fury because it doesn't do us or anyone
else any good. Anger needs to be expressed so it can lead to forgiveness and
reconciliation. It is helpful to remember last Sunday's reading from Romans
where Paul writes, "Love does no evil to the neighbor; hence, love is the
fulfillment of the law." It is an ideal that we move towards progressively
and in stages.
It
is difficult for us to imagine how to progress in this manner because we cannot
do it from our own resources. The parable that Jesus tells about the king who
decides to settle account with his servants helps us grasp the possibilities
for a new way of thinking and acting. Moved with compassion, the good king forgives
the debt of his pleading servant who owes him a great deal. Faced with the same
situation, the forgiven servant does not forgive a man who owes him a much
smaller amount. In fact, he condemns him to prison to the dismay of the king.
It
is extraordinarily difficult to forgive one another unless we first experience
the grace of being forgiven. If we scan our memories for these examples we will
find many instances of receiving mercy when we did not deserve it. If we review
the world and local news each day, we are bound to find astonishing stories of
kindness and compassion. Mercy fuels the world. Sometimes we see only the awful
things and our brokenness. We find what we seek. If I look at the bad, I see
the bad; If I set my eyes on the good, the good comes into focus.
We
begin our path to mercy and reconciliation when we let Jesus save into our
memories those times we were forgiven. We can easily recall them to discern our
choices in difficult times. It is good to live out of those memories because we
recall the pleasant feelings that affirm our inner selves and they help us
choose the good and the right. When we act mercifully towards others we let go
of the consuming part of anger and we build a world that is more respectful and
considerate of neighbors' boundaries. The world does not revolve around our
negative judgments and expectations, but our decisions can enliven the poor in
spirit around us. One act of mercy leads to the probabilities of many more.
This is a world in which I would like to live.
Our
local and international world needs more acts of kindness and mercy - even in
the face of hatred. It takes a strong person (or nation) to look evil in the
face and still choose compassion and forgiveness. It may go against every fiber
in our lives to choose this course, but we can expect the repercussions of
these actions will travel far and wide. Every relationship we have benefits
from wise and noble responses. We can never undo the damage done to us by
another; we can, however, erase the sting from our memories with the soothing,
healing, reconciling mercy that comes from a transformed heart. Hearts that
seek greater charity will lead us to the world we all want.
Themes for this Week’s Masses
First
Reading: Paul writes to Timothy to assert that there is
only one God as there is only one mediator between God and humans. He asks that
people live in peace and spirit of thanksgiving for receiving the faith. They
are to pray and sanctify one another. The office and qualities of a bishop and
his deacons are outlined. They are to be holy, temperate, self-controlled,
decent, hospitable, sober, gentle, and able to teach the faith. They are to
teach what they have heard and known that comes from Jesus Christ and to
conform their actions and behaviors to what they teach. A good, gentle teacher
will be known for his fidelity to Christ. Paul urges the people to keep the
commandments without stain or reproach until Jesus comes again on the Day of
the Lord. Church leaders are to signify Christ's presence among the faithful
ones.
Gospel:
Jesus is amazed at the faith of a Roman centurion who asks him to heal a slave
who was important to him. The centurion says all he needs are the words of
Jesus, not his presence to save his servant. Jesus grants it. Jesus then
journeys to Nain where he raises the dead widow's son to life bringing to mind
Elijah's visit to the starving widow and her son centuries before. After Jesus goes
from town to town, preaching the good news, he rests with the Twelve and his
disciples. Among them are many woman who were cured from evil spirits and
infirmities. They rest and spend time with one another as friends spend time
together. Afterwards a large crowd gathers around Jesus and he begins to speak
of the kingdom in parables. He tells them about the sower who planted seeds on
various soils; the fruit that grows best is like the one who hears the word of
God, embraces it with a generous and good heart, and bears fruit through
perseverance.
Saints of the Week
Monday: The Name of Mary was given to the child in the octave that follow
her birth on September 8th. Mary (Miriam) was a popular name for a girl because
it means "beloved."
Tuesday: John Chrysostom, bishop and doctor (347-407) was a gifted
homilist and was called "Golden Mouth" because his words inspired
many. He was raised in Antioch and joined a community of austere hermits but
the lifestyle damaged his health. He became the archbishop of Constantinople
where he introduced many conservative and unpopular reforms. He fled to escape
an uprising from the people and on the way to exile he died.
Wednesday: The Triumph of the Holy Cross remembers the finding
of the true cross by the Emperor Constantine's mother, Helen in early 4th
century. Two churches were dedicated in the name of the cross on this day in
the 4th century. Therefore, the feast was applied to this day. In the 7th
century, the feast was renamed, "The Triumph." The Church of the Holy
Sepulcher in 335 was also dedicated on this day.
Thursday: Our
Lady of Sorrows was once called the Seven Sorrows of Mary as introduced by
the Servite Friars. After suffering during his captivity in France, Pius VII
renamed the devotion that encapsulates: Simeon's prophecy, the flight into
Egypt, searching for Jesus at age 12 in the Temple, the road to Calvary, the
crucifixion, the deposition, and the entombment.
Friday: Cornelius,
pope and martyr (d. 253) and Cyprian, bishop and martyr (200-258) both
suffered in the Decian persecutions. Cornelius was being attacked by Novatian,
but since Novatian's teachings were condemned, he received the support of the
powerful bishop, Cyprian. Cyprian was a brilliant priest and bishop of Carthage
who wrote on the unity of the church, the role of bishops, and the sacraments.
Cyprian died under Valerius after supporting his church in exile by letters of
encouragement.
Saturday: Robert
Bellarmine, S.J., bishop and doctor (1542-1621) became a Jesuit professor
at the Louvain and then professor of Controversial theology at the Roman
College. He wrote "Disputations on the controversies of the Christian
faith against the Heretics of this age," which many Protestants
appreciated because of its balanced reasoning. He revised the Vulgate bible,
wrote catechisms, supervised the Roman College and the Vatican library, and was
the pope's theologian.
This Week in Jesuit History
·
Sep 11, 1681. At Antwerp, the death of
Fr. Geoffry Henschen (Henschenius). A man of extraordinary learning, he was Fr.
Jan von Bolland's assistant in compiling the Acts of the Saints.
·
Sep 12, 1744. Benedict XIV's second
Bull, Omnium Sollicitudinum, forbade
the Chinese Rites. Persecution followed in China.
·
Sep 13, 1773. Frederick II of Prussia
informed the pope that the Jesuits would not be suppressed in Prussia and
invited Jesuits to come.
·
Sep 14, 1596. The death of Cardinal
Francis Toledo, the first of the Society to be raised to the purple. He died at
age 63, a cardinal for three years.
·
Sep 15, 1927. Thirty-seven Jesuits
arrived in Hot Springs, North Carolina, to begin tertianship. The property was
given to the Jesuits by the widow of the son of President Andrew Johnson.
·
Sep 16, 1883. The twenty-third General
Congregation opened at Rome in the Palazzo Borromeo (via del Seminario). It
elected Fr. Anthony Anderledy Vicar General with the right of succession.
·
Sep 17, 1621. The death of St Robert
Bellarmine, bishop and doctor of the Church.
Tuesday, September 6, 2011
Poem: The Dry Salvages from Four Quartets
The Dry
Salvages is a small group of rocks, with a beacon, off the New England coast of
Cape Ann, Massachusetts. Salvages is prounced to rhyme with assuages. Eliot, as
a boy, spent many summers on Eastern Point with his family in a house across
from Niles Beach.
I
do not know much about gods; but I think that the river
Is a strong brown god--sullen, untamed and intractable,
Patient to some degree, at first recognised as a frontier;
Useful, untrustworthy, as a conveyor of commerce;
Then only a problem confronting the builder of bridges.
The problem once solved, the brown god is almost forgotten
By the dwellers in cities--ever, however, implacable,
Keeping his seasons and rages, destroyer, reminder
Of what men choose to forget. Unhonoured, unpropitiated
By worshippers of the machine, but waiting, watching and waiting.
His rhythm was present in the nursery bedroom,
In the rank ailanthus of the April dooryard,
In the smell of grapes on the autumn table,
And the evening circle in the winter gaslight.
The river is within us, the sea is all about us;
The sea is the land's edge also, the granite
Into which it reaches, the beaches where it tosses
Its hints of earlier and other creation:
The starfish, the hermit crab, the whale's backbone;
The pools where it offers to our curiosity
The more delicate algae and the sea anemone.
It tosses up our losses, the torn seine,
The shattered lobsterpot, the broken oar
And the gear of foreign dead men. The sea has many voices,
Many gods and many voices.
Is a strong brown god--sullen, untamed and intractable,
Patient to some degree, at first recognised as a frontier;
Useful, untrustworthy, as a conveyor of commerce;
Then only a problem confronting the builder of bridges.
The problem once solved, the brown god is almost forgotten
By the dwellers in cities--ever, however, implacable,
Keeping his seasons and rages, destroyer, reminder
Of what men choose to forget. Unhonoured, unpropitiated
By worshippers of the machine, but waiting, watching and waiting.
His rhythm was present in the nursery bedroom,
In the rank ailanthus of the April dooryard,
In the smell of grapes on the autumn table,
And the evening circle in the winter gaslight.
The river is within us, the sea is all about us;
The sea is the land's edge also, the granite
Into which it reaches, the beaches where it tosses
Its hints of earlier and other creation:
The starfish, the hermit crab, the whale's backbone;
The pools where it offers to our curiosity
The more delicate algae and the sea anemone.
It tosses up our losses, the torn seine,
The shattered lobsterpot, the broken oar
And the gear of foreign dead men. The sea has many voices,
Many gods and many voices.
The
salt is on the briar rose,
The
fog is in the fir trees.
The
sea howl
And the sea yelp, are different voices
Often together heard; the whine in the rigging,
The menace and caress of wave that breaks on water,
The distant rote in the granite teeth,
And the wailing warning from the approaching headland
Are all sea voices, and the heaving groaner
Rounded homewards, and the seagull:
And under the oppression of the silent fog
The tolling bell
Measures time not our time, rung by the unhurried
Ground swell, a time
Older than the time of chronometers, older
Than time counted by anxious worried women
Lying awake, calculating the future,
Trying to unweave, unwind, unravel
And piece together the past and the future,
Between midnight and dawn, when the past is all deception, The future futureless, before the morning watch.
When time stops and time is never ending;
And the ground swell, that is and was from the beginning,
Clangs
The bell.
And the sea yelp, are different voices
Often together heard; the whine in the rigging,
The menace and caress of wave that breaks on water,
The distant rote in the granite teeth,
And the wailing warning from the approaching headland
Are all sea voices, and the heaving groaner
Rounded homewards, and the seagull:
And under the oppression of the silent fog
The tolling bell
Measures time not our time, rung by the unhurried
Ground swell, a time
Older than the time of chronometers, older
Than time counted by anxious worried women
Lying awake, calculating the future,
Trying to unweave, unwind, unravel
And piece together the past and the future,
Between midnight and dawn, when the past is all deception, The future futureless, before the morning watch.
When time stops and time is never ending;
And the ground swell, that is and was from the beginning,
Clangs
The bell.
Monday, September 5, 2011
Poem: "Slow Me Down, Lord" by Wilfred Arlan Peterson
Slow
me down, Lord.
Ease
the pounding of my heart by the quieting of my mind.
Steady
my hurried pace.
Give
me, amidst the day's confusion
the
calmness of the everlasting hills.
Break
the tension of my nerves and muscles
with
the soothing music of singing streams
that
live in my memory.
Help
me to know the magical, restoring power of sleep.
Teach
me the art
of
taking minute vacations....
slowing
down to look at a flower,
to
chat with a friend,
to
read a few lines from a good book.
Remind
me
of
the fable of the hare and the tortoise;
that
the race is not always to the swift;
that
there is more to life than measuring its speed.
Let
me look up at the branches of the towering oak
and
know that ... it grew slowly ... and well.
Inspire
me
to
send my own roots down deep...
into
the soil of life's endearing values...
That
I may grow toward the stars of my greater destiny.
Slow
me down, Lord.
Sunday, September 4, 2011
Prayer: Dietrich Bonhoeffer
We all know that Christ has been eliminated from our
lives. Of course we build him a temple, but we live in our own houses. Christ
has become a matter of the church, or rather of the churchliness of a group,
not a matter of life …
One thing is clear: we understand Christ only if we
commit ourselves to him in a stark “Either Or.” He did not go to the cross to
ornament and embellish our life. If we wish to have him, then he demands the
right to say something decisive about our entire life.
“Jesus Christ and the Essence of Christianity” (seminary
lecture, 1928)
Saturday, September 3, 2011
Prayer: Hilary of Poitiers
As to the truth of the flesh and blood of Jesus Christ, there is no room left for doubt. For both from the declaration of the Lord himself and from our own faith, it is truly flesh and truly blood. And when these are eaten and drunk, it is brought to pass that we are both in Christ and Christ is in us. Is this not so?
Friday, September 2, 2011
Poem: Be
Be still and know that I am God.
Be still and know that I.
Be still and know that.
Be still and know.
Be still and...
Be still.
Be.
Thursday, September 1, 2011
Poem: Be Still
Do
not do
or
pretend to be
anything
just
be.
Be
still.
calm
those
anxious,
unruly
whirling
thoughts
into
stillness.
Be
still and know
as
the flower knows the sun's rays
as
the mouth knows bread
as
the heart knows love
open
yourselves to knowing.
Be
still and know that I am
here
and now
around
you and within you
behind
you and before
where
you are
I
am.
Be
still and know that I am God
your
Father and Mother
your
Companion and Healer
your
Life and your all.
Be.
Be
still.
Be
still and know.
Be
still and know that I am.
Be
still and know that I am God.
Readings:
I Kings 19:11-13
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