Qualm, Matthew 14:,22-36, St Cajetan, Clerks Regular Theatines
Good Day Bloggers!
Wishing everyone a Blessed Week!
P.U.S.H. (Pray Until Something Happens). It has a remarkable way of producing solace, peace, patience and tranquility and of course resolution...God's always available 24/7..
We are all human. We all experience birth, life and death. We all have
flaws but we also all have the gift knowledge and free will as well,
make the most of it. Life on earth is a stepping to our eternal home in
Heaven. Its your choice whether to rise towards eternal light or lost to
eternal darkness. Material items, though needed for sustenance and
survival on earth are of earthly value only. The only thing that passes
from this earth to Heaven is our Soul, our Spirit...it's God's perpetual
gift to us...Embrace it, treasure it, nurture it, protect it...
"Raise not a hand to another unless it is to offer in peace and goodwill." ~ Zarya Parx 2012
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Today's Word: qualm qualm [kwahm, kwawm]
Origin: 1520–30; origin uncertain
noun
1.an uneasy feeling or pang of conscience as to conduct; compunction: He has no qualms about lying.
2.a sudden feeling of apprehensive uneasiness; misgiving: a sudden qualm about the success of the venture.
3.a sudden sensation or onset of faintness or illness, especially of nausea.
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Today's Gospel Reading - Matthew 14: 22-36
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| Jesus saving St Peter, Altdorfer 1500 |
3) Reflection
• The Gospel today describes the
difficult and tiresome crossing of the sea of Galilee in a fragile boat,
pushed by a contrary wind. Between the discourse of the Parables (Mt
13) and of the Community (Mt 18), there is once again, the narrative
part (Mt 14 to 17). The discourse of the Parables calls our attention
again on the presence of the Kingdom. Now, the narrative part shows the
reactions in favour and against Jesus provoked by that presence. In
Nazareth, he was not accepted (Mt 13, 53-58) and King Herod thought that
Jesus was a sort or reincarnation of John the Baptist, whom he had
murdered (Mt 14, 1-12). The poor people, though, recognized in Jesus the
one who had been sent by God and they followed him to the desert, where
the multiplication of the loaves took place (Mt 14, 13-21). After the
multiplication of the loaves, Jesus takes leave of the crowd and ordered
the disciples to cross the lake, as it is described in today’s Gospel
(Mt 14, 22-36).
• Matthew 14, 22-24: To begin the crossing asked by Jesus. Jesus obliges the Disciples to go into the boat and to go toward the other side of the sea, where the land of the pagans was. He goes up to the mountain to pray. The boat symbolizes the community. It has the mission to direct itself toward the pagans and to announce among them the Good News of the Kingdom also, which was the new way of living in community. But the crossing was very tiring and long. The boat is agitated by the wave, because the wind is contrary. In spite of having rowed the whole night, there is still a great distance left before reaching the land. Much was still lacking in the community in order to be able to cross and go toward the pagans. Jesus did not go with his disciples. They had to learn to face together the difficulties, united and strengthened by faith in Jesus who had sent them. The contrast is very great: Jesus is in peace together with God, praying on the top of the mountain, and the Disciples are almost lost there below, in the agitated sea.
• The crossing to the other side of the lake symbolizes also the difficult crossing of the community at the end of the first century. They should get out of the closed world of the ancient observance of the law toward the new manner of observing the Law of love., taught by Jesus; they should abandon the knowledge of belonging to the Chosen People, privileged by God among all other peoples, for the certainty that in Christ all peoples would be united into one Only People before God; they should get out from isolation and intolerance toward the open world of acceptance and of gratitude. Today also, we are going through a difficult crossing toward a new time and a new way of being Church. A difficult crossing, but which is necessary. There are moments in life in which we are attacked by fear. Good will is not lacking, but this is not sufficient. We are like a boat faced with the contrary wind.
• Matthew 14, 25-27: Jesus comes close to them but they do not recognize him. Toward the end of the night, that is between three and six o’clock in the morning, Jesus goes to meet the Disciples. Walking on the water, he gets close to them, but they did not recognize him. They cried out in fear, thinking that it was a ghost. Jesus calms them down saying: “Courage! It is me! Do not be afraid!” The expression “It is me!” is the same one with which God tried to overcome the fear of Moses when he sent him to liberate the people from Egypt (Ex 3, 14). For the communities, of today as well as for those of yesterday, it was and it is very important to be always open to novelty: “Courage. It is me!. Do not be afraid!”
• Matthew 14, 28-31: Enthusiasm and weakness of Peter. Knowing that it is Jesus, Peter asks that he also can walk on the water. He wants to experience the power which dominates the fury of the sea. This is a power which in the bible belongs only to God (Gn 1, 6; Ps 104, 6-9). Jesus allows him to participate in this power. But Peter is afraid. He thinks that he will sink and he cries out: “Lord, save me!” Jesus assures him and takes hold of him and reproaches him: “You have so little faith! Why did you doubt?” Peter has more strength than he imagined, but is afraid before the contrary waves and does not believe in the power of God which dwells within him. The communities do not believe in the force of the Spirit which is within them and which acts through faith. It is the force of the Resurrection (Eph 1, 19-20).
• Matthew 14, 32-33:Jesus is the Son of God. Before the waves that come toward them, Peter begins to sink in the sea because of lack of faith. After he is saved, he and Jesus, both of them, go into the boat and the wind calms down. The other Disciples, who are in the boat, are astonished and bowed before Jesus, recognizing that he is the Son of God: “Truly, you are the Son of God”. Later on, Peter also professes the same faith in Jesus: “You are the Christ, the Son of the living God!” (Mt 16,16). In this way Matthew suggests that it is not only Peter who sustains the faith of the Disciples, but also that the faith of the Disciples sustains Peter’s faith.
• Matthew 14, 34-36: They brought all the sick to him. The episode of the crossing ends with something beautiful: “Having made the crossing they came to Gennesaret. When the local people recognized him they spread the news through the whole neighbourhood and took all who were sick to him, begging him just to let them tough the fringe of his cloak. And all those who touched it were saved”.
• Matthew 14, 22-24: To begin the crossing asked by Jesus. Jesus obliges the Disciples to go into the boat and to go toward the other side of the sea, where the land of the pagans was. He goes up to the mountain to pray. The boat symbolizes the community. It has the mission to direct itself toward the pagans and to announce among them the Good News of the Kingdom also, which was the new way of living in community. But the crossing was very tiring and long. The boat is agitated by the wave, because the wind is contrary. In spite of having rowed the whole night, there is still a great distance left before reaching the land. Much was still lacking in the community in order to be able to cross and go toward the pagans. Jesus did not go with his disciples. They had to learn to face together the difficulties, united and strengthened by faith in Jesus who had sent them. The contrast is very great: Jesus is in peace together with God, praying on the top of the mountain, and the Disciples are almost lost there below, in the agitated sea.
• The crossing to the other side of the lake symbolizes also the difficult crossing of the community at the end of the first century. They should get out of the closed world of the ancient observance of the law toward the new manner of observing the Law of love., taught by Jesus; they should abandon the knowledge of belonging to the Chosen People, privileged by God among all other peoples, for the certainty that in Christ all peoples would be united into one Only People before God; they should get out from isolation and intolerance toward the open world of acceptance and of gratitude. Today also, we are going through a difficult crossing toward a new time and a new way of being Church. A difficult crossing, but which is necessary. There are moments in life in which we are attacked by fear. Good will is not lacking, but this is not sufficient. We are like a boat faced with the contrary wind.
• Matthew 14, 25-27: Jesus comes close to them but they do not recognize him. Toward the end of the night, that is between three and six o’clock in the morning, Jesus goes to meet the Disciples. Walking on the water, he gets close to them, but they did not recognize him. They cried out in fear, thinking that it was a ghost. Jesus calms them down saying: “Courage! It is me! Do not be afraid!” The expression “It is me!” is the same one with which God tried to overcome the fear of Moses when he sent him to liberate the people from Egypt (Ex 3, 14). For the communities, of today as well as for those of yesterday, it was and it is very important to be always open to novelty: “Courage. It is me!. Do not be afraid!”
• Matthew 14, 28-31: Enthusiasm and weakness of Peter. Knowing that it is Jesus, Peter asks that he also can walk on the water. He wants to experience the power which dominates the fury of the sea. This is a power which in the bible belongs only to God (Gn 1, 6; Ps 104, 6-9). Jesus allows him to participate in this power. But Peter is afraid. He thinks that he will sink and he cries out: “Lord, save me!” Jesus assures him and takes hold of him and reproaches him: “You have so little faith! Why did you doubt?” Peter has more strength than he imagined, but is afraid before the contrary waves and does not believe in the power of God which dwells within him. The communities do not believe in the force of the Spirit which is within them and which acts through faith. It is the force of the Resurrection (Eph 1, 19-20).
• Matthew 14, 32-33:Jesus is the Son of God. Before the waves that come toward them, Peter begins to sink in the sea because of lack of faith. After he is saved, he and Jesus, both of them, go into the boat and the wind calms down. The other Disciples, who are in the boat, are astonished and bowed before Jesus, recognizing that he is the Son of God: “Truly, you are the Son of God”. Later on, Peter also professes the same faith in Jesus: “You are the Christ, the Son of the living God!” (Mt 16,16). In this way Matthew suggests that it is not only Peter who sustains the faith of the Disciples, but also that the faith of the Disciples sustains Peter’s faith.
• Matthew 14, 34-36: They brought all the sick to him. The episode of the crossing ends with something beautiful: “Having made the crossing they came to Gennesaret. When the local people recognized him they spread the news through the whole neighbourhood and took all who were sick to him, begging him just to let them tough the fringe of his cloak. And all those who touched it were saved”.
4) Personal questions
• Has there been a contrary wind in
your life? What have you done to overcome it? Has this happened
sometimes in the community? How was it overcome?
• Which is the crossing which the communities are doing today? From where to where? How does all this help us to recognize today the presence of Jesus in the contrary waves of life?
• Which is the crossing which the communities are doing today? From where to where? How does all this help us to recognize today the presence of Jesus in the contrary waves of life?
Reference: Courtesy of Order of Carmelites, www.ocarm.org.
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Featured Item of the Day from Litany Lane
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Saint of the Day: St. Cajetan
Feast Day: August 7
Died: 1547
Patron Saint of : workers; gamblers; job seekers; unemployed people; Albania; Italy; Malta; Argentina; Brazil; El Salvador; Guatemala
Biography
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| St Catejan, 1700 Solimena |
Saint Cajetan's feast day is celebrated on August 7. He is known as the patron saint of the unemployed, gamblers, job seekers and good fortune. His remains are in the church of San Paolo Maggiore in Naples; outside the church is Piazza San Gaetano, with a statue of the saint.
Argentina
Saint Cajetan is one of the principal saints invoked in the Roman Catholic Church in Argentina. He is known in Argentina as the "Patron of labour" (Spanish: "Patrono del trabajo"). The Church of San Cayetano in Buenos Aires, located in the barrio (neighbourhood) of Liniers is visited every August 7 by millions of devotees asking for his intercession in obtaining gainful employment or to thank him for employment already obtained.Malta
Saint Cajetan (Maltese: "San Gejtanu") is one of the patron saints of Ħamrun, and his feast is celebrated the first Sunday after August 7. Many are the people who attend the celebrations every year, and the feast's Sunday Morning March is one of the most popular Marches in Malta. Early in the evening, a procession with the beautiful statue of Saint Cajetan leaves the church and is carried in procession all around Hamrun.San Gejtanu Parish is located almost at the centre of Ħamrun, and this church was home for Saint Gorg Preca, a Maltese Saint who used to attend Holy Mass in this parish. Saint Gorg Preca's life is similar to that of Saint Cajetan, especially when considering their love for Jesus, their values, and the good examples they both gave in their lives.
Saint Cajetan's Church was built in the 19th century and is of Neo-Gothic Style. The interior was painted by Emvin Cremona, whilst the titular statue was Carlo Darmanin's work. Ħamrunizi (people of Ħamrun) are very much devoted to their patron saint and many are those asking for his intercession
References
- ^ Charles George Herbermann, The Catholic Encyclopedia (Universal Knowledge Foundation, 1913), p. 136.
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Today's Snippets: Clerks Regular, Theatines
The term Clerks Regular (singular Clerk Regular) designates a number of Catholic priests (clerics) who are members of a religious order (regular) of priests, but in the strictest sense of the word are not Canons Regular.
Canonical Status
By clerks regular are meant those bodies of men in the Church who by the very nature of their institute unite the perfection of the religious state to the priestly office, i.e. who while being essentially clerics, devoted to the exercise of the ministry in preaching, the administration of the sacraments, the education of youth, and other spiritual and corporal works of mercy, are at the same time religious in the strictest sense of the word, professing solemn vows and living a community life according to a rule solemnly approved of by the Holy See.In the Corpus Juris Canonici the term clerks regular is often used for canons regular, and regular clerks are classed by authors as a branch or modern adaptation of the once world-famous family of regular canons. This is because of the intimate connection existing between the two; for while separated from the secular clergy by their vows and the observance of a community life and a rule, they form a distinct class in the religious state, the clerical, in opposition to the monastic, which includes monks, hermits, and friars.
Clerks regular are distinguished from the purely monastic bodies, or monks, in four ways:
- They are primarily devoted to the sacred ministry; not so the monks, whose proper work is contemplation and the solemn celebration of the liturgy.
- They are obliged to cultivate the sacred sciences, which, if cultivated by the monks, are yet not imposed upon them by virtue of their state of life.
- Clerks regular as clerics must retain some appearance of clerical dress distinct from the habit and cowl of the monk.
- Because of their occupations, they are less given to the practice of austerity which is a distinct feature of the purely monastic life.
History
The exact date at which clerks regular appeared in the Church cannot be absolutely determined. Regular clerks of some sort, i.e. priests devoted both to the exercise of the ministry and to the practice of the religious life, are found in the earliest days of Christian antiquity. Many eminent theologians hold that the clerks regular were founded by Christ Himself. In this opinion the Apostles were the first regular clerks, being constituted by Christ ministers par excellence of His Church and called by Him personally to the practice of the counsels of the religious life (cf. Suarez).From the fact that St. Augustine in the fourth century established in his house a community of priests, leading the religious life, for whom he drew up a rule, he has ordinarily been styled the founder of the regular clerks and canons, and upon his rule have been built the constitutions of the canons regular and an immense number of the religious communities of the Middle Ages, besides those of the clerks regular established in the sixteenth century. During the whole medieval period the clerks regular were represented by the regular canons who under the name of the Canons Regular or Black Canons of St. Augustine, the Premonstratensians or White Canons alias Canons of St. Norbert, etc., shared with the monks the possession of those magnificent abbeys and monasteries all over Europe which, even though they are in ruins, compel the admiration of the beholder.
It was not until the sixteenth century that clerks regular in the modern and strictest sense of the word came into being. Just as the conditions obtaining in the thirteenth century brought about a change in the monastic ideal, so in the sixteenth the altered circumstances of the times called for a fresh development of the ever fecund religious spirit in the Church. This development, adapted to the needs of the times, was had in the various bodies of simple clerics, who, desirous of devoting themselves more perfectly to the exercise of their priestly ministry under the safeguards of the religious life, instituted the several bodies which, under the names of the various orders or regular clerics, constitute in themselves and in their imitators one of the most efficient instruments for good in the Church militant to-day. So successful and popular and well adapted to all modern needs were the clerks regular, that their mode of life was chosen as the pattern for all the various communities of men, whether religious or secular, living under rule, in which the Church has in recent times been so prolific.
The first order of clerks regular to be founded was the Congregation of Clerks Regular of the Divine Providence, better known as Theatines established at Rome in 1524. Then followed the Clerks Regular of the Good Jesus, founded at Ravenna in 1526, and abolished by Pope Innocent X in 1651; the Barnabites or Clerks Regular of St. Paul, Milan, 1530; The Somaschi or Clerks Regular of St. Majolus, Somasca, 1532; the Jesuits or the Society of Jesus, Paris, 1534; the Regular Clerks of the Mother of God or Clerks Regular of the Mother of God of Lucca, Lucca, 1583; the Regular Clerks Ministering to the Sick, Rome, 1584; the Congregation of the Minor Clerks Regular, Naples, 1588; and the Piarists, Clerks Regular of the Pious Schools or Regular Clerks of the Mother of God of the Pious Schools, Rome, 1597.
Since the close of the sixteenth century no new orders have been added to the number, though the name Clerks Regular has been assumed occasionally by communities that are technically only religious, or pious, congregations.
Theatines
Foundation
The order was founded by Saint Cajetan (Gaetano dei Conti di Tiene), Paolo Consiglieri, Bonifacio da Colle, and Giovanni Pietro Carafa (afterwards Pope Paul IV). Carafa was Bishop of Chieti; Chieti (Theate) is a city of the Abruzzi in Central Italy, from which the congregation adopted its specific name, to distinguish it from other congregations (Jesuits, Barnabites, Somaschi, Caracciolini, etc.) modelled upon it.Cajetan consecrated his order to the Cross, which he adopted as its emblem, and the foundation took place on the feast of the Finding of the Holy Cross, May 3, 1524. It was approved on June 24 of that year, by Pope Clement VII in the Brief Exponi Nobis. On September 14, feast of the Exaltation of the Holy Cross, Cajetan and his companions made solemn profession before the papal altar of St. Peter's Basilica in Rome, in the presence of Mgr. Giovanni Battista Bonziano, Bishop of Caserta, a special papal delegate.
The chief object of the order was to recall the clergy to an edifying life and the laity to the practice of virtue. Cajetan and his companions zealously endeavoured to combat the teachings of Martin Luther, which, having gained a foothold in Switzerland, Germany, England, and France, then threatened Italy. They founded oratories (among them the celebrated Divino Amore) and hospitals, devoted themselves to preaching the Gospel, and reformed lax morals. Through their good example clergy and laity were induced to better living.
Growth and accomplishments
Notwithstanding their severe rule of life and strict vow of poverty, the congregation rapidly developed, and soon numbered among its members illustrious names of the Italian aristocracy. They founded many beautiful churches, among them that of Sant'Andrea della Valle in Rome, a gift of Costanza Piccolomini D'Aragona, Duchess of Amalfi. This church is a masterpiece of Carlo Maderno and contains several paintings by Domenichino. The Theatines were invited to all of the major cities of Italy by the authorities of these places.They also attained a great development in foreign countries. In France, through the efforts of Cardinal Mazarin, they built the Church of St. Anne la Royale opposite the Louvre in 1644. In Spain, under Philip II, the Theatine Cardinal Paolo Burali d'Arezzo, afterwards beatified, filled various embassies at the command of the viceroy of Naples. In Portugal, John IV, in 1648, gave the Theatines a splendid house and college for the education of noble youth. In England, under Henry VIII, Thomas Goldwell, Bishop of St. Asaph, entered the order of Theatines. In Bavaria, the Theatine Church St. Kajetan was built from 1663 to 1690, founded by Elector Ferdinand Maria.
Decline of the Order
By the end of the eighteenth century decline had set in, exacerbated by politic upheavals. Pope Pius X had a hand in attempts at revival, calling upon the services of Cardinal José de Calasanz Félix Santiago Vives y Tutó. The papal Motu Proprio Auspicato, of December 15, 1909, decreed the union of the Congregation of the Regular Theatine Clergy with the youthful Spanish Congregation of the Holy Family founded at Barcelona by Josep Manyanet y Vives, but the two groups were separated again in 1916. In 1910 the Theatines were amalgamated with the Congregation of Saint Alphonsus Liguori, which had been founded in Mallorca in 1867.According to the 2012 Annuario Pontificio, as at 31 December 2010 the Theatines numbered 34 houses, and 174 members, of whom 140 were priests. Father Francesco di Paola Ragonesi, general of the order, restored the Church of S. Andrea della Valle to its former splendour by his care and zeal, and aided by the munificence of Filippo Giove Romano. The Theatines still operate the church. The Theatines are also present in Argentina, Brazil, Colombia, Mexico, the Netherlands, Spain, and the United States of America, where they maintain a flourishing mission at Durango, Colorado.
Prominent Members
The Order has numbered among its members Saint Cajetan, invoked for the interposition of Providence, Saint Andrea Avellino, invoked against sudden death, and also the liturgical scholar and cardinal Saint Giuseppe Maria Tomasi. It has also furnished one pope, Paul IV (Giovanni Pietro Carafa), 250 bishops, archbishops, and papal legates, and the cardinals: Blessed Giovanni Marinoni, Blessed Paolo Burali d'Arezzo, Giovanni Bernardino Scotti, Francesco and Domenico Pignatelli, Giuseppe Capece-Zurlo, Francesco Maria Banditi, and Ferdinando Pignatelli, who was made cardinal by Pope Gregory XVI. Father Anton Francesco Vezzosi wrote on notable members of the Order in his work I scrittori de' chierici regolari detti Teatini.Among noted nineteenth-century Theatines was the Sicilian Father Gioacchino Ventura dei baroni di Raulica, a philosopher, littérateur, and great sacred orator. He preached and wrote in both Italian and French. One of his most celebrated works being his funeral oration on the death of Daniel O'Connell. He was the friend of many illustrious men of his day, among them the Abbé de Lamennais. He died at Versailles in 1860.
Reference:
This article incorporates text from a publication now in the public domain: Herbermann, Charles, ed. (1913). Catholic Encyclopedia. Robert Appleton Company.
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