Saturday, July 26, 2014 - Litany Lane Blog:
Genealogy, Psalms 132, Sirach 44:10-15, Matthew 13:16-17, Pope Francis's Daily Catechesis, Feast Day of the grandparents of Jesus - Saint Anne and Saint Joachim, Childhood Life of Mary, Catholic Catechism Part Three: Life in Christ Section Two: The Ten Commandment Chapter Two: Seventh Commandment Article 7:2 Respect for Persons and their Goods
The world begins and ends everyday for someone. We are all human. We all experience birth, life and death. We all have
flaws but we also all have the gift of knowledge, reason and free will,
make the most of these gifts. Life on earth is a stepping stone to our eternal home in
Heaven. The Seven Gifts of
the Holy Spirit: wisdom, understanding, wonder and awe (fear of the
Lord) , counsel, knowledge, fortitude, and piety (reverence) and shun
the seven Deadly sins: wrath, greed, sloth, pride, lust, envy, and
gluttony...Its your choice whether to embrace the Gifts of the Holy Spirit rising towards eternal light or succumb to the Seven deadly sins and 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 the Darkness, Purgatory or Heaven is our Soul...it's God's perpetual
gift to us...Embrace it, treasure it, nurture it, protect it...~ Zarya Parx 2013
"Raise not a hand to another unless it is to offer in peace and goodwill." ~ Zarya Parx 2012
●▬▬ஜ۩۞۩ஜ▬♥▬●▬ஜ۩۞۩ஜ▬▬♥▬●▬▬ஜ۩۞۩ஜ▬▬●
Prayers for Today: Saturday in Ordinary Time
Rosary - Joyful Mysteries
●▬▬ஜ۩۞۩ஜ▬♥▬●▬ஜ۩۞۩ஜ▬▬♥▬●▬▬ஜ۩۞۩ஜ▬▬●
Papam Franciscus
(Pope Francis)
Pope Francis Daily Catechesis:
Week of July 20, 2014
(2014-07-26 Vatican Radio)
Dear Brothers and Sisters, Good morning, These Sundays the liturgy proposes several Gospel parables , that is, short stories which Jesus used to announce the Kingdom of Heaven to the crowds. Among those in today's Gospel, there is a rather complex one which Jesus explained to the disciples: it is that of the good grain and the weed , which deals with the problem of evil in the world and calls attention to God's patience (cf. Mt 13:24-30, 36-43). The story takes place in a field where the owner sows grain, but during the night his enemy comes and sows weed, a term which in Hebrew derives from the same root as the name “Satan” and which alludes to the concept of division. We all know that the demon is a “sower of weed”, one who always seeks to sow division between individuals, families, nations and peoples. The servants wanted to uproot the weed immediately, but the field owner stopped them, explaining that: “in gathering the weeds you root up the wheat along with them” (Mt 13:29). Because we all know that a weed, when it grows, looks very much like good grain, and there is the risk of confusing them.
The teaching of the parable is twofold. First of all, it tells that the evil in the world comes not from God but from his enemy, the evil one . It is curious that the evil one goes at night to sow weed, in the dark, in confusion; he goes where there is no light to sow weed. This enemy is astute: he sows evil in the middle of good, thus it is impossible for us men to distinctly separate them; but God, in the end, will be able to do so. And here we arrive at the second theme: the juxtaposition of the impatience of the servants and the patient waiting of the field owner, who represents God. At times we are in a great hurry to judge, to categorize, to put the good here, the bad there.... But remember the prayer of that self-righteous man: “God, I thank you that I am good, that I am not like other men, malicious” (cf. Lk 18:11-12). God, however, knows how to wait. With patience and mercy he gazes into the “field” of life of every person; he sees much better than we do the filth and the evil, but he also sees the seeds of good and waits with trust for them to grow. God is patient, he knows how to wait. This is so beautiful: our God is a patient father, who always waits for us and waits with his heart in hand to welcome us, to forgive us. He always forgives us if we go to him.
The field owner's attitude is that of hope grounded in the certainty that evil does not have the first nor the last word. And it is thanks to this patient hope of God that the same weed, which is the malicious heart with so many sins, in the end can become good grain. But be careful: evangelical patience is not indifference to evil; one must not confuse good and evil! In facing weeds in the world the Lord's disciple is called to imitate the patience of God, to nourish hope with the support of indestructible trust in the final victory of good, that is, of God. In the end, in fact, evil will be removed and eliminated: at the time of harvest, that is, of judgment, the harvesters will follow the orders of the field owner, separating the weed to burn it (cf. Mt 13:30). On the day of the final harvest, the judge will be Jesus , He who has sown good grain in the world and who himself became the “ grain of wheat ”, who died and rose. In the end we will all be judged by the same measure with which we have judged: the mercy we have shown to others will also be shown to us . Let us ask Our Lady, our Mother, to help us to grow in patience, in hope and in mercy with all brothers and sisters. May God of peace create in all an authentic desire for dialogue and reconciliation. Violence is not conquered with violence. Violence is conquered with peace! Let us pray in silence, asking for peace; everyone, in silence.... Mary Queen of peace, pray for us!
Reference: Vatican News. From the Pope. © Copyright 2014 - Libreria Editrice Vaticana. Accessed 07/26/2014
************************************************
Liturgical Celebrations to be presided over by Pope: 2015
Vatican City, spring 2014 (VIS)
The following is the English text of the intentions –
both universal and for evangelization – that, as is customary, the Pope
entrusted to the Apostleship of Prayer for 2015.
January
Universal: That those from diverse religious traditions
and all people of good will work together for peace.
Evangelization: That in this year
dedicated to consecrated life, religious men and women may rediscover the joy
of following Christ and strive to serve the poor with zeal.
February
Universal: That prisoners, especially the young, may be
able to rebuild lives of dignity.
Evangelization: That married people who are separated may
find welcome and support in the Christian community.
March
Universal: That those involved in
scientific research may serve the well-being of the whole human person.
Evangelization: That the unique
contribution of women to the life of the Church may be recognized always.
April
Universal: That people may learn to respect creation and
care for it as a gift of God.
Evangelization: That persecuted
Christians may feel the consoling presence of the Risen Lord and the solidarity
of all the Church.
May
Universal: That, rejecting the culture of indifference,
we may care for our neighbours who suffer, especially the sick and the poor.
Evangelization: That Mary’s
intercession may help Christians in secularized cultures be ready to proclaim
Jesus.
June
Universal: That immigrants and refugees may find welcome
and respect in the countries to which they come.
Evangelization: That the personal
encounter with Jesus may arouse in many young people the desire to offer their
own lives in priesthood or consecrated life.
July
Universal: That political responsibility may be lived at
all levels as a high form of charity.
Evangelization: That, amid social
inequalities, Latin American Christians may bear witness to love for the poor
and contribute to a more fraternal society.
August
Universal: That volunteers may
give themselves generously to the service of the needy.
Evangelization: That setting aside
our very selves we may learn to be neighbours to those who find themselves on
the margins of human life and society.
September
Universal: That
opportunities for education and employment may increase for all young people.
Evangelization: That catechists may
give witness by living in a way consistent with the faith they proclaim.
October
Universal: That human trafficking, the modern form of
slavery, may be eradicated.
Evangelization: That with a
missionary spirit the Christian communities of Asia may announce the Gospel to
those who are still awaiting it.
November
Universal: That we may be open to
personal encounter and dialogue with all, even those whose convictions differ
from our own.
Evangelization: That pastors of the
Church, with profound love for their flocks, may accompany them and enliven
their hope.
December
Universal: That all may experience the mercy of God, who
never tires of forgiving.
Evangelization: That families,
especially those who suffer, may find in the birth of Jesus a sign of certain
hope.
Reference:
- Vatican News. From the Pope. © Copyright 2014 - Libreria Editrice Vaticana. Accessed 07/23/2014.
●▬▬ஜ۩۞۩ஜ▬♥▬●▬ஜ۩۞۩ஜ▬▬♥▬●▬▬ஜ۩۞۩ஜ▬▬●
November 2, 2013 Our Lady of Medjugorje Message to the World: "Dear children; Anew, in a motherly way, I am calling you to love; to
continually pray for the gift of love; to love the Heavenly Father above
everything. When you love Him you will love yourself and your neighbor.
This cannot be separated. The Heavenly Father is in each person. He
loves each person and calls each person by his name. Therefore, my
children, through prayer hearken to the will of the Heavenly Father.
Converse with Him. Have a personal relationship with the Father which
will deepen even more your relationship as a community of my children –
of my apostles. As a mother I desire that, through the love for the
Heavenly Father, you may be raised above earthly vanities and may help
others to gradually come to know and come closer to the Heavenly Father.
My children, pray, pray, pray for the gift of love because 'love' is my
Son. Pray for your shepherds that they may always have love for you as
my Son had and showed by giving His life for your salvation. Thank you."
October 25, 2013 Our Lady of Medjugorje Message to the World: “Dear children! Today I call you to open yourselves to prayer. Prayer works miracles in you and through you. Therefore, little children, in the simplicity of heart seek of the Most High to give you the strength to be God’s children and for Satan not to shake you like the wind shakes the branches. Little children, decide for God anew and seek only His will – and then you will find joy and peace in Him. Thank you for having responded to my call.”
October 2, 2013 Our Lady of Medjugorje Message to the World: "Dear children, I love you with a motherly love and with a motherly patience I wait for your love and unity. I pray that you may be a community of God’s children, of my children. I pray that as a community you may joyfully come back to life in the faith and in the love of my Son. My children, I am gathering you as my apostles and am teaching you how to bring others to come to know the love of my Son; how to bring to them the Good News, which is my Son. Give me your open, purified hearts and I will fill them with the love for my Son. His love will give meaning to your life and I will walk with you. I will be with you until the meeting with the Heavenly Father. My children, it is those who walk towards the Heavenly Father with love and faith who will be saved. Do not be afraid, I am with you. Put your trust in your shepherds as my Son trusted when he chose them, and pray that they may have the strength and the love to lead you. Thank you." - See more at: http://litanylane.blogspot.com/2013/11/tuesday-november-12-2013-litany-lane.html#sthash.1QAVruYo.bk3E9rXR.dpuf
October 25, 2013 Our Lady of Medjugorje Message to the World: “Dear children! Today I call you to open yourselves to prayer. Prayer works miracles in you and through you. Therefore, little children, in the simplicity of heart seek of the Most High to give you the strength to be God’s children and for Satan not to shake you like the wind shakes the branches. Little children, decide for God anew and seek only His will – and then you will find joy and peace in Him. Thank you for having responded to my call.”
October 2, 2013 Our Lady of Medjugorje Message to the World: "Dear children, I love you with a motherly love and with a motherly patience I wait for your love and unity. I pray that you may be a community of God’s children, of my children. I pray that as a community you may joyfully come back to life in the faith and in the love of my Son. My children, I am gathering you as my apostles and am teaching you how to bring others to come to know the love of my Son; how to bring to them the Good News, which is my Son. Give me your open, purified hearts and I will fill them with the love for my Son. His love will give meaning to your life and I will walk with you. I will be with you until the meeting with the Heavenly Father. My children, it is those who walk towards the Heavenly Father with love and faith who will be saved. Do not be afraid, I am with you. Put your trust in your shepherds as my Son trusted when he chose them, and pray that they may have the strength and the love to lead you. Thank you." - See more at: http://litanylane.blogspot.com/2013/11/tuesday-november-12-2013-litany-lane.html#sthash.1QAVruYo.bk3E9rXR.dpuf
Today's Word: genealogy ge·ne·al·o·gy [jee-nee-ol-uh-jee]
Origin: 1250–1300; Middle English genealogie < Middle French < Late Latin geneālogia < Greek geneālogía pedigree, equivalent to geneā́ race (see gene) + -logia -logy
noun, plural ge·ne·al·o·gies.
1. a record or account of the ancestry and descent of a person, family, group, etc.
2. the study of family ancestries and histories.
3. descent from an original form or progenitor; lineage; ancestry.
4. Biology . a group of individuals or species having a common ancestry: The various species of Darwin's finches form a closely knit genealogy.
●▬▬ஜ۩۞۩ஜ▬♥▬●▬ஜ۩۞۩ஜ▬♥▬●▬ஜ۩۞۩ஜ▬▬●
Today's Old Testament Reading - Psalms 132:11-18
11 Yahweh has sworn to David, and will always remain true to his word, 'I promise that I will set a son of yours upon your throne.
13 For Yahweh has chosen Zion, he has desired it as a home.
14 'Here shall I rest for evermore, here shall I make my home as I have wished.
17 'There I shall raise up a line of descendants for David, light a lamp for my anointed;
18 I shall clothe his enemies with shame, while his own crown shall flourish.'
●▬▬ஜ۩۞۩ஜ▬♥▬●▬ஜ۩۞۩ஜ▬♥▬●▬ஜ۩۞۩ஜ▬▬●
Today's Epistle - Sirach 44:1, 10-15
1 Next let us praise illustrious men, our ancestors in their successive generations.10 But here is a list of illustrious men whose good works have not been forgotten.
11 In their descendants they find a rich inheritance, their posterity.
12 Their descendants stand by the commandments and, thanks to them, so do their children's children.
13 Their offspring will last for ever, their glory will not fade.
14 Their bodies have been buried in peace, and their name lives on for all generations.
15 The peoples will proclaim their wisdom, the assembly will celebrate their praises
●▬▬ஜ۩۞۩ஜ▬♥▬●▬ஜ۩۞۩ஜ▬♥▬●▬ஜ۩۞۩ஜ▬▬●
Today's Gospel Reading - Matthew 13:16-17
1) Opening prayer
Lord, God of our fathers,
through Saints Joachim and Anne
You gave us the Mother of Your Incarnate Son.
May their prayers help us
to attain the salvation
You promised to Your people. Amen.
through Saints Joachim and Anne
You gave us the Mother of Your Incarnate Son.
May their prayers help us
to attain the salvation
You promised to Your people. Amen.
2) Gospel Reading - Matthew 13:16-17
'But blessed are your eyes because they see,
your ears because they hear! In truth I tell you, many
prophets and upright people longed to see what you see, and never saw
it; to hear what you hear, and never heard it.
3) Reflection
• Matthew 13,16-17: “But blessed are your eyes because they see, your ears because they hear“. All this explains the last phrase: “But
blessed are your eyes because they see your ears because they
hear. In truth I tell you, many prophets and upright people
longed to see what you see and never saw it, to hear what you
hear and never heard it!”
• The Parables: a new way of speaking to the people about God. People
remained impressed about the way in which Jesus taught. “A
new way of teaching! Given with authority! Different from that
of the Scribes! (Mk 7,28). Jesus had a great capacity for finding very
simple images to compare the things of God with the things of
life which people knew and experienced in the daily struggle
to survive. This presupposes two things: to be inside the
things of the life of the people, and to be inside the things of
God, of the Kingdom of God. In some parables there are things that
happen and that seldom arrive in life. For example, when has
it ever happened that a shepherd, who has one hundred sheep,
abandons the flock with 99 to go and look for the lost sheep?
(Lk 15,4). Where have we ever seen a father who accepts with
joy and a feast his son who had squandered all his goods,
without saying a word of reproach to him? (Lk 15,20-24). When
has it been seen that a Samaritan man is better than a Levite,
than a priest? (Lk 10,29-37). The parable makes one think. It leads the
person to enter into the story beginning from the experience
of life. And through our experience it urges us to discover
that God is present in our daily life. The parable is a
participative form of teaching and of educating. It does not
change everything in one minute. It does not make one know, it makes one
discover. The parable changes our look, it renders the person
who listens to be a contemplative, it helps her to observe
reality. This is the novelty of the teaching of the parables
of Jesus, different from that of the doctors who taught that
God manifests himself only in the observance of the law. “The
Kingdom is present in your midst” (Lk 17,21). But those who listened did
not always understand.
4) Personal questions
• Jesus says: “To you it has been granted to
know the mysteries of the Kingdom”. When I read the Gospels am I like
those who understand nothing or like those to whom it has been
granted to know the Kingdom?
• Which is the parable of Jesus with which I identify myself more? Why?
• Which is the parable of Jesus with which I identify myself more? Why?
5) Concluding Prayer
Yahweh, your faithful love is in the heavens,your constancy reaches to the clouds,
your saving justice is like towering mountains,
your judgements like the mighty deep. (Ps 36,5-6)
Reference: Courtesy of Order of Carmelites, www.ocarm.org.
●▬▬ஜ۩۞۩ஜ▬♥▬●▬ஜ۩۞۩ஜ▬♥▬●▬ஜ۩۞۩ஜ▬▬●
Featured Item of the Day from Litany Lane
●▬▬ஜ۩۞۩ஜ▬♥▬●▬ஜ۩۞۩ஜ▬♥▬●▬ஜ۩۞۩ஜ▬▬●
Saint of the Day: Grandparents of Jesus -
Saint Anne and Saint Joachim
Feast Day: July 26
Died: ?
Patron Saint of : St Anne is the patron saint of horseback riders, housewives, grandmothers, cabinet makers, unmarried women, women in labor and miners. St Joachim is the patron saint of fathers and grandparents.
Saint Anne (also Ann or Anna, from Hebrew Hannah
חַנָּה, meaning "favor" or "grace") of David's house and line, was the
mother of the Virgin Mary and grandmother of Jesus Christ according to
Christian and Islamic tradition.
Saint Joachim ("he whom YHWH has set up", Hebrew: יְהוֹיָקִים Yəhôyāqîm, Greek Ἰωακείμ Iōākeím)
was the husband of Saint Anne and the father of Mary, the mother of
Jesus according to the Roman Catholic, Orthodox, and Anglican
traditions. The story of Joachim and Anne first appears in the
apocryphal Gospel of James. Joachim and Anne are not mentioned in the
Bible. Mary's mother is not named in the canonical gospels or the
Qur'an, and her name and that of her husband Joachim come only from New
Testament apocrypha, of which the Protoevangelium of James, written perhaps around 150, seems to be the earliest that mentions them.
Saint Anne's Heirography
Although the canonical books of the New Testament
never mention the parents of the Virgin Mary, traditions about her
family, childhood, education, and eventual betrothal to Joseph developed
very early in the history of the church. The oldest and most
influential source for these is the apocryphal Protevangelium of James, first written in Greek around the middle of the second century. In the West, the Protevangelium fell under a cloud in the fourth and fifth centuries when it was accused of "absurdities" by St. Jerome and condemned as untrustworthy by Popes Damasus I, Innocent I, and Gelasius I.
Ancient belief, attested to by a sermon of St John Damascene, was that Anne married once. In late medieval times, legend held that Anne was married three times first to Joachim, then to Clopas and finally to a man named Solomas and that each marriage produced one daughter: Mary, mother of Jesus, Mary of Clopas, and Mary Salomæ, respectively. The sister of St Anne was Sobe, who was the mother of Saint Elizabeth.
Similarly, in the 4th century and then much later in the 15th century, a belief arose that Mary was born of Anne by virgin birth preserving Anne's body and soul intact as distinct from the doctrine of the Immaculate Conception that preserved her daughter's body and soul intact and sinless from the first moment of existence. Adherents included the 16th century Lutheran mystic Valentine Weigel who claimed Anne conceived Mary by the power of the Holy Spirit
rather than conventional conjugal relations. This belief was condemned
as an error by the Catholic Church in 1677. In the fifteenth century,
the Catholic cleric Johann Eck related in a sermon that St Anne's parents were named Stollanus and Emerentia. The Catholic Encyclopedia (1907) regards this genealogy as spurious.
Saint Anne Veneration
In the Eastern church the cult of Anne herself may go back as far as
c. 550, when Justinian built a church in Constantinople in her honor.
The earliest sign of her veneration in the West is an 8th-century fresco
in the church of Santa Maria Antiqua, Rome. A shrine at Douai, in northern France, was one of the early centers of devotion to St. Anne.
Two well-known shrines to St. Anne are that of Ste. Anne d'Auray in
Brittany, France, and that of Ste. Anne de Beaupré near the city of
Québec. The number of visitors to the Basilica of Ste. Anne de Beaupré
is greatest on St Anne's Feast Day, July 26 and the Sunday before
Nativity of the Virgin Mary, September 8. In 1892 Pope Leo XIII sent a
relic of St Anne to the church.
Saint Anne Relics
The supposed relics of St. Anne were brought from the Holy Land to
Constantinople in 710 and were kept there in the church of St. Sophia as
late as 1333.
During the twelfth and thirteenth centuries returning crusaders and
pilgrims from the East brought relics of Anne to a number of churches,
including most famously those at Apt, in Provence, Ghent, and Chartres.
St. Anne's relics have been traditionally preserved and venerated in
the many cathedrals and monasteries dedicated to her name, for example
in Austria, Canada, Germany, Italy, and Greece in Holy Mount and the city of Katerini.
Medieval and baroque craftsmenship is evidenced in the striking
metalwork of the life-size reliquaries containing the bones of her
forearm for example. Examples employing folk art techniques are also
known.
Düren has been the main place of pilgrimage for Anne since 1506, when Pope Julius II decreed that her relics should be kept there.
Saint Anne Patronage
St. Anne is patroness of unmarried women, housewives, women in labor, grandmothers, horseback riders, cabinet-makers, and the Mi'kmaq people
of Canada. As the Mother of the Blessed Virgin Mary, the devotion to St
Anne as the patron of miners arises from the medieval comparison
between the Virgin Mary and Christ and precious metals - silver and
gold. Anne's womb was considered the source from which these precious
metals were mined. St Anne is also said to be a protector from storms.
She is also the patron saint of: Brittany; Castelbuono, Sicily; Quebec, Canada; Santa Ana, California; Norwich, Connecticut; Detroit, Michigan; Santa Ana Pueblo;
Adjuntas, Puerto Rico; Santa Ana, El Salvador; Jucuarán, El Salvador;
Berlin, New Hampshire; Seama, New Mexico; Taos, New Mexico; Chiclana de
la Frontera, Spain; Marsaskala; Tudela, Navarre; Hagonoy, Bulacan and Santa Ana, Taguig City, Philippines; St.Anne Shrine, Malicboy, Pagbilao, Quezon, Philippines ;Santana, São Paulo, Brazil; Saint Anne, Illinois; Sainte Anne Island, Seychelles; Baie Sainte Anne, Praslin Island, Seychelles; Bukit Mertajam and Klang Malaysia and South Vietnam, and Fasnia. The parish church of Vatican City is Sant'Anna dei Palafrenieri.
Saint Anne Iconography
The subject of Joachim and Anne The Meeting at the Golden Gate was a regular component of artistic cycles of the Life of the Virgin. The couple meet at the Golden Gate of Jerusalem and embrace. They are aware of Anne's pregnancy, of which they have been separately informed by an archangel.
For those believing in the virgin birth of Mary, this moment stood for
her conception, and the feast was celebrated on the same day as the
Immaculate Conception. Art works representing the Golden Gate and the
events leading up to it were influenced by the narrative in the widely
read Golden Legend of Jacobus de Voragine. The Birth of Mary, the Presentation of Mary and the Marriage of the Virgin were usual components of cycles of the Life of the Virgin in which Anne is normally shown.
Her emblem is a door.
Anne is never shown as present at the Nativity of Christ, but is frequently shown with the infant Christ in various subjects. She is sometimes believed to be depicted in scenes of the Presentation of Jesus at the Temple and the Circumcision of Christ but in the former case this likely reflects a misidentification through confusion with Anna the Prophetess. There was a tradition that Anne went (separately) to Egypt and rejoined the Holy Family after their Flight to Egypt. Anne is not seen with the adult Christ, so was regarded as having died during the youth of Jesus. Anne is also shown as the matriarch of the Holy Kinship,
the extended family of Jesus, a popular subject in late medieval
Germany, some versions of these pictorial and sculptural depictions
include Emerentia
who was reputed in the 15th Century to be Anne's mother. In modern
devotions, Anne and her husband are invoked for protection for the
unborn.
Virgin and Child with Saint Anne
The role of the Messiah's grandparents in salvation history was
commonly depicted in early medieval devotional art in a vertical
double-Madonna arrangement known as the Virgin and Child with Saint Anne. Another typical subject has Anne teaching the Virgin Mary how to read
Saint Joachim's Heirography
 |
| Saint Joachim |
Since the genealogies of Jesus in Matthew and Luke do not explicitly name either of Mary's parents, but apparently name two different fathers for Saint Joseph, many scholars from John of Damascus (8th century), and particularly Protestant scholars, argue that the genealogy in Luke is actually the family tree of Mary, and that Heli is her father. To resolve the problem of Joseph having two fathers - one descended from Solomon, one descended from Nathan, son of David, traditions from the 7th century specify that Heli was a first cousin of Joachim.
According to tradition, Saint Anne was born in Bethlehem, and married Joachim of Nazareth, both descendants of David. In the Protoevangelium of James, Joachim is described as a rich and pious man, who regularly gave to the poor and to the synagogue at Sepphoris.
Tradition has it that the parents of the Blessed Virgin, who,
apparently, first lived in Galilee, came later on to settle in
Jerusalem.
However, as his wife was barren, the high priest rejected Joachim and
his sacrifice, as his wife's childlessness was interpreted as a sign of
divine displeasure. Joachim consequently withdrew to the desert where he
fasted and did penance for forty days. Angels then appeared to both Joachim and Anne to promise them a child. Joachim later returned to Jerusalem
and embraced Anne at the city gate. There was ancient belief that a
child born of an elderly mother who had given up hope of having
offspring was destined for great things. Parallels occur in the Old
Testament in the case of Hannah, mother of Samuel.
The cycle of legends concerning Joachim and Anne were included in the Golden Legend and remained popular in Christian art until the Council of Trent restricted the depiction of apocryphal events.
No liturgical celebration of Saint Joachim was included in the Tridentine Calendar. It was added to the General Roman Calendar in 1584, for celebration on March 20, the day after the feast day of Saint Joseph. In 1738, it was transferred to the Sunday after the Octave of the Assumption of Mary. As part of his effort to allow the liturgy of Sundays to be celebrated, Pope Pius X
transferred it to August 16, the day after the Assumption, so that
Joachim may be remembered in the celebration of Mary's triumph. It was then celebrated as a Double of the 2nd Class, a rank that was changed in 1960 to that of 2nd Class Feast. In the 1969 revision of the General Roman Calendar it was joined to that of Anne, for celebration on July 26.
The Eastern Orthodox Churches and Greek Catholics commemorate Joachim on September 9, the Synaxis of Joachim and Anne, the day after the Nativity of the Theotokos.
Saint Joachim Patronage
St. Joachim is named as the patron of fathers, grandfathers, grandparents, married couples, cabinet makers and linen traders.
Saint Joachim Iconography
Symbols associated with Saint Joachim include: a book or scroll
representing linen makers, a shepherd's staff for the Christian word,
and a basket of doves representing peace. He is almost always clothed in
green, the color of hope.
Saint Joachim Legacy
The San Joaquin Valley,
California was named after the San Joaquin river, which was given its
name in the early 1800s by the Spanish explorer Lieutenant Gabriel
Moraga.
Tradition and Patronage of the Parentage of Mary
 |
| Childhood of Mary |
Tradition has it that
the parents of the Blessed Virgin, who, apparently, first lived in
Galilee, came later on to settle in Jerusalem; there the Blessed Virgin
was born and reared; there also they died and were buried. A church,
known at various epochs as St. Mary, St. Mary ubi nata est, St. Mary in
Probatica, Holy Probatica, St. Anne, was built during the fourth
century, possibly by St. Helena, on the site of the house of St. Joachim
and St. Anne, and their tombs were there honored until the close of the
ninth century, when the church was converted into a Moslem school. The
crypt which formerly contained the holy tombs was rediscovered on 18
March, 1889.
St. Joachim was honored very early by the Greeks, who celebrate his
feast on the day following the Blessed Virgin's birthday; the Latins
were slow to admit it to their calendar, where it found place sometimes
on 16 Sept. and sometimes on 9 Dec. Assigned by Julius II to 20 March,
the solemnity was suppressed some fifty years later, restored by Gregory
XV (1622), fixed by Clement XII (1738) on the Sunday after the
Assumption, and finally raised to the rank of double of the second class
by Leo XIII (1 Aug., 1879).
The
supposed relics of St. Anne were brought from the Holy Land to
Constantinople in 710 and were still kept there in the church of St.
Sophia in 1333. The tradition of the church of Apt in southern France
pretends that the body of St. Anne was brought to Apt by St. Lazarus,
the friend of Christ, was hidden by St. Auspicius (d. 398), and found
again during the reign of Charlemagne (feast, Monday after the octave of
Easter); these relics were brought to a magnificent chapel in 1664
(feast, 4 May). The head of St. Anne was kept at Mainz up to 1510, when
it was stolen and brought to Düren in Rheinland. St. Anne is the
patroness of Brittany. Her miraculous picture (feast, 7 March) is
venerated at Notre Dame d'Auray, Diocese of Vannes. Also in Canada,
where she is the principal patron of the province of Quebec, the shrine
of St. Anne de Beaupré is well known. St. Anne is patroness of women in
labour; she is represented holding the Blessed Virgin Mary in her lap,
who again carries on her arm the child Jesus. She is also patroness of
miners, Christ being compared to gold, Mary to silver.
THE PROTEVANGELIUM OF JAMES - Excerpt Parentage of Mary
1. "In the records of the twelve tribes of
Israel was Joachim, a man rich exceedingly; and he brought his
offerings
double, saying: There shall be of my superabundance to all the people,
and there shall be the offering for my forgiveness to the Lord for a
propitiation
for me. For the great day of the Lord was at hand, and the sons of
Israel
were bringing their offerings. And there stood over against him Rubim,
saying: It is not meet for thee first to bring thine offerings, because
thou hast not made seed in Israel. And Joachim was exceedingly grieved,
and went away to the registers of the twelve tribes of the people,
saying:
I shall see the registers of the twelve tribes of Israel, as to whether
I alone have not made seed in Israel. And he searched, and found that
all
the righteous had raised up seed in Israel. And he called to mind the
patriach
Abraham, that in the last day God gave him a son Isaac. And Joachim was
exceedingly grieved, and did not come into the presence of his wife;
but
he retired to the desert, and there pitched his tent, and fasted forty
days and forty nights, saying in himself: I will not go down either for
food or for drink until the Lord my God shall look upon me, and prayer
shall be my food and drink.
2. And his wife Anna mourned in two mournings, and lamented in two
lamentations,
saying: I shall bewail my widowhood; I shall bewail my childlessness.
And
the great day of the Lord was at hand; and Judith her maid-servant
said:
How long dost thou humiliate thy soul? Behold, the great day of the
Lord
is at hand, and it is unlawful for thee to mourn. But take this
head-band,
which the woman that made it gave to me; for it is not proper that I
should
wear it, because I am a maid-servant, and it has a royal appearance.
And
Anna said: Depart from me; for I have not done such things, and the
Lord
has brought me very low. I fear that some wicked person has given it to
thee, and thou hast come to make me a sharer in thy sin. And Judith
said:
Why should I curse thee, seeing thatthe Lord hath shut thy womb, so as
not to give thee fruit in Israel? And Anna was grieved exceedingly, and
put off her garments of mourning, and cleaned her head, and put on her
wedding garments, and about the ninth hour went down to the garden to
walk.
And she saw a laurel, and sat under it, and prayed to the Lord, saying:
O God of our fathers, bless me and hear my prayer, as Thou didst bless
the womb of Sarah, and didst give her a son Isaac.
3. And gazing towards the heaven, she saw a sparrow's nest in the
laurel,
and made a lamentation in herself, saying: Alas! who begot me? and what
womb produced me? because I have become a curse in the presence of the
sons of Israel, and I have been reproached, and they have driven me in
derision out of the temple of the Lord. Alas! to what have I been
likened?
I am not like the fowls of the heaven, because even the fowls of the
heaven
are productive before Thee, O Lord. Alas! to what have I been likened?
I am not like the beasts of the earth, because even the beasts of the
earth
are productive before Thee, O Lord. Alas! to what have I been likened?
I am not like these waters, because even these waters are productive
before
Thee, O Lord. Alas! to what have I been likened? I am not like this
earth,
because even the earth bringeth forth its fruits in season, and
blesseth
Thee, O Lord.
4. And, behold, an angel of the Lord stood by, saying: Anna, Anna,
the
Lord hath heard thy prayer, and thou shalt conceive, and shall bring
forth;
and thy seed shall be spoken of in all the world. And Anna said: As the
Lord my God liveth, if I beget either male or female, I will bring it
as
a gift to the Lord my God; and it shall minister to Him in holy things
all the days of its life. And, behold, two angels came, saying to her:
Behold, Joachim thy husband is coming with his flocks. For an angel of
the Lord went down to him, saying: Joachim, Joachim, the Lord God hath
heard thy prayer Go down hence; for, behold, thy wife Anna shall
conceive.
And Joachim went down and called his shepherds, saying: Bring me hither
ten she-lambs without spot or blemish, and they shall be for the Lord
my
God; and bring me twelve tender calves, and they shall be for the
priests
and the elders; and a hundred goats for all the people. And, behold,
Joachim
came with his flocks; and Anna stood by the gate, and saw Joachim
coming,
and she ran and hung upon his neck, saying: Now I know that the Lord
God
hath blessed me exceedingly; for, behold the widow no longer a widow,
and
I the childless shall conceive. And Joachim rested the first day in his
house.
5. And on the following day he brought his
offerings, saying in himself:
If the Lord God has been rendered gracious to me, the plate on the
priest's
forehead will make it manifest to me. And Joachim brought his
offerings,
and observed attentively the priest's plate when he went up to the
altar
of the Lord, and he saw no sin in himself. And Joachim said: Now I know
that the Lord has been gracious unto me, and has remitted all my sins.
And he went down from the temple of the Lord justified, and departed to
his own house. And her months were fulfilled, and in the ninth month
Anna brought forth. And she said to the midwife: What have I brought
forth?
and she said: A girl. And said Anna: My soul has been magnified this
day.
And she laid her down. And the days having been fulfilled, Anna was
purified,
and gave the breast to the child,and called her name Mary.
6. And the child grew strong day by
day;
and when she was six months old,
her mother set her on the ground to try whether she could stand, and
she
walked seven steps and came into her bosom; and she snatched her up,
saying:
As the Lord my God liveth, thou shall not walk on this earth until I
bring
thee into the temple of the Lord. And she made a sanctuary in her
bed-chamber,
and allowed nothing common or unclean to pass through her. And she
called
the undefiled daughters of the Hebrews, and they led her astray. And
when she was a year old, Joachim made a great feast, and invited the
priests,
and the scribes, and the elders, and all the people of Israel. And
Joachim
brought the child to the priests; and they blessed her, saying: O God
of
our fathers, bless this child, and give her an everlasting name to be
named
in all generations. And all the people said: So be it, so be it, amen.
And he brought her to the chief priests; and they blessed her, saying:
O God most high, look upon this child, and bless her with the utmost
blessing,
which shall be for ever. And her mother snatched her up, and took her
into
the sanctuary of her bed-chamber, and gave her the breast. And Anna
made
a song to the Lord God, saying: I will sing a song to the Lord my God,
for He hath looked upon me, and hath taken away the reproach of mine
enemies;
and the Lord hath given the fruit of His righteousness, singular in its
kind, and richly endowed before Him. Who will tell the sons of Rubim
that
Anna gives suck? Hear, hear, ye twelve tribes of Israel, that Anna
gives
suck. And she laid her to rest in the bed-chamber of her sanctuary, and
went out and ministered unto them. And when the supper was ended, they
went down rejoicing, and glorifying the God of Israel.
7. And her months were added to the
child. And the child was two years old, and Joachim said: Let us take
her
up to the temple of the Lord, that we may pay the vow that we have
vowed,
lest perchance the Lord send to us, and our offering be not
received. And Anna said: Let us wait for the third year, in order that
the child may not seek for father or mother. And Joachim said: So let
us
wait. And the child was three years old, and Joachim said: Invite the
daughters
of the Hebrews that are undefiled, and let them take each a lamp, and
let
them stand with the lamps burning, that the child may not turn back,
and
her heart be captivated from the temple of the Lord. And they did so
until
they went up into the temple of the Lord. And the priest received her,
and kissed her, and blessed her, saying: The Lord has magnified thy
name
in all generations. In thee, on the last of the days, the Lord will
manifest
His redemption to the sons of Israel. And he set her down upon the
third
step of the altar, and the Lord God sent grace upon her; and she danced
with her feet, and all the house of Israel loved her.
8. And her parents went down
marvelling,
and praising the Lord God, because the child had not turned back. And
Mary
was in the temple of the Lord as if she were a dove that dwelt there,
and
she received food from the hand of an angel. And when she was twelve
years old there was held a council of the priests, saying:
Behold,
Mary has reached the age of twelve years in the temple of the Lord.
What
then shall we do with her, lest perchance she defile the sanctuary of
the
Lord? And they said to the high priest: Thou standest by the altar of
the
Lord; go in, and pray concerning her; and whatever the Lord shall
manifest
unto thee, that also will we do. And the high priest went in, taking
the
robe with the twelve bells into the holy of holies; and he
prayed
concerning her. And behold an angel of the Lord stood by him, saying
unto
him: Zacharias, Zacharias, go out and assemble the widowers of the
people,
and let them bring each his rod; and to whomsoever the Lord shall show
a sign, his wife shall she be. And the heralds went out through all the
circuit of Judaea, and the trumpet of the Lord sounded, and all ran.
9. And Joseph, throwing away his axe, went
out
to meet them; and when they had assembled, they went away to the high
priest,
taking with them their rods. And he, taking the rods of all of them,
entered
into the temple, and prayed; and having ended his prayer, he took the
rods
and came out, and gave them to them: but there was no sign in them, and
Joseph took his rod last; and, behold, a dove came out of the rod, and
flew upon Joseph's head. And the priest said to Joseph, Thou hast been
chosen by lot to take into thy keeping the virgin of the Lord. But
Joseph
refused, saying: I have children, and I am an old man, and she is a
young
girl. I am afraid lest I become a laughing-stock to the sons of Israel.
And the priest said to Joseph: Fear the Lord thy God, and remember what
the Lord did to Dathan, and Abiram, and Korah; how the earth opened,
and
they were swallowed up on account of their contradiction. And now fear,
O Joseph, lest the same things happen in thy house. And Joseph was
afraid,
and took her into his keeping. And Joseph said to Mary: Behold, I have
received thee from the temple of the Lord; and now I leave thee in my
house,
and go away to build my buildings, and I shall come to thee. The Lord
will
protect thee."
References: Courtesy of the Catholic Online, catholic.org and Courtesy of Wikipedia, wikipedia.org
- "St. Anne." The Catholic Encyclopedia. Vol. 1. New York: Robert Appleton Company, 1907. 27 Jul. 2012 <http://www.newadvent.org/cathen/01538a.htm>.
- "St. Joachim." The Catholic Encyclopedia. Vol. 8. New York: Robert Appleton Company, 1910. 27 Jul. 2012 <http://www.newadvent.org/cathen/08406b.htm>.
●▬▬ஜ۩۞۩ஜ▬♥▬●▬ஜ۩۞۩ஜ▬♥▬●▬ஜ۩۞۩ஜ▬▬●
●▬▬ஜ۩۞۩ஜ▬♥▬●▬ஜ۩۞۩ஜ▬♥▬●▬ஜ۩۞۩ஜ▬▬●
Today's Snippet I: The Mystical City of God
by Venerable Mary of Agreda
CHAPTER VII.
THE BLESSED BIRTH OF MARY IMMACULATE
The most holy Mary, being conceived without sin as described
above, was entirely absorbed in spirit and entranced by her first vision of the
Divinity. At the first instant, and in the narrow dwelling of the maternal womb,
began the love of God in her most blessed soul, never to be interrupted, but to
continue through all the eternities of that high glory, which She now enjoys at
the right hand of her divine Son.
The most happy mother, holy Anne passed the days of her
pregnancy altogether spiritualized by the divine operations and by the sweet
workings of the Holy Ghost in all her faculties. Divine Providence, however, in
order to direct her course to greater merit and reward, ordained, that the
ballast of trouble be not wanting, for without it the cargo of grace and love is
scarcely ever secure. In order to understand better, what happened to this holy
woman, it must be remembered, that satan, after he was hurled with the other bad
angels from heaven into the infernal torments, never ceased, during the reign of
the old Law, to search through the earth hovering with lurking vigilance above
the women of distinguished holiness, in order to find Her, whose sign he had
seen (Gen. 3, 15) and whose heel was to bruise and crush his head. Lucifer’s
wrath against men was so fierce, that he would not trust this investigation to
his inferiors alone; but leaving them to operate against the virtuous women in
general, he himself attended to this matter and assiduously hovered around
those, who signalized themselves more particularly in the exercise of virtue and
in the grace of the Most High.
Filled with malice and astuteness, he observed closely the
exceeding great holiness of the excellent matron Anne and all the events of her
life; and although he could not estimate the richness of the Treasure, which was
enclosed in her blessed womb (since the Lord has concealed this as well as many
mysteries from him), yet he felt a powerful influence proceeding from saint
Anne. The fact that he could not penetrate into the source of this activity,
threw him at times into greater fury and rage. At other times he quieted himself
with the thought, that this pregnancy arose from the same causes as others in
the course of nature and that there was no special cause for alarm; for the Lord
left him to his own hallucinations and to the vagaries of his own fury.
Nevertheless the whole event was a source of great misgiving to this perverse
spirit, when he saw how quietly her pregnancy took its course and especially,
when he saw, that many angels stood in attendance. Above all he was enraged at
his weakness in resisting the force, which proceeded from the blessed Anne and
he suspected that it was not she alone, who was the cause of it.
Filled with this mistrust, the dragon determined, if
possible, to take the life of the most felicitous Anne; or, if that was
impossible, to see that she should obtain little satisfaction from her
pregnancy. For the pride of Lucifer was so boundless as to persuade him of his
ability to overcome or take away the life of Her, who was to be the Mother of
the incarnate Word, or even the life of the Messias and Redeemer of the world,
if only he could obtain knowledge of their whereabouts. His arrogance was
founded upon the superiority of his angelic nature to the condition and power of
mere human nature; as if both were not subject to grace and entirely dependent
upon the will of their Creator. Audaciously therefore he set himself to tempt
holy Anne, with many suggestions, misgivings, doubts and diffidences about the
truth of her pregnancy, alleging her protracted years. All this the demon
attempted in order to test the virtue of the saint, and to see, whether these
temptations would not afford some opening for the perversion of her will.
But the invincible matron resisted these onslaughts with
humble fortitude, patience, continued prayer and vivid faith in the Lord. She
brought to naught the perplexing lies of the dragon and on account of them
gained only additional grace and protection from on high. For besides the
protection abundantly merited by her past life She was defended and freed from
the demons by the great princes, who were guarding her most holy Daughter.
Nevertheless in his insatiable malice the enemy did not desist on that account;
and since his arrogance and pride far exceeds his powers, he sought human aid;
for with such help he always promises himself greater ease of victory. Having at
first tried to overthrow the dwelling of saint Joachim and Anne, in order that
she might be frightened and excited by the shock of its fall, but not being able
to succeed on account of the resistance of the holy angels, he incited against
saint Anne one of the foolish women of her acquaintance to quarrel with her.
This the woman did with great fury, insolently attacking saint Anne with
reproach and scorn; she did not hesitate to make mockery of her pregnancy,
saying, that she was the sport of the demon in being thus found pregnant at the
end of so many years and at so great an age.
The blessed Anne did not permit herself to be disturbed by
this attack, but in all meekness and humility bore the injuries and treated her
assailants with kindness. From that time on she looked with greater love upon
these women and lavished upon them so much the greater benefits. But their wrath
was not immediately pacified, for the demon had taken possession of them,
filling them with hate against the saint; and, as any concession to this cruel
tyrant always increases his power over his victims, he incited these miserable
dupes to plot even against the person and life of saint Anne. But they could not
put their plots into execution, because divine power interfered to foil their
natural womanly weakness. They were not only powerless against the saint, but
they were overcome by her admonitions and brought to the knowledge and amendment
of their evil course by her prayers.
The dragon was repulsed, but not vanquished; for he
immediately availed himself of a servant, who lived in the house with Joachim
and Anne, and exasperated her against the holy matron. Through her he created
even a greater annoyance than through the other women, for she was a domestic
enemy and more stubborn and dangerous than the others. I will not stay to
describe, what the enemy attempted through this servant, since it was similar to
that of the other woman, only more annoying and malicious. But with the help of
God saint Anne won a more glorious victory than before; for the watcher of
Israel slumbered not, but guarded his holy City (Ps. 120, 4) and furnished it so
well with sentinels, chosen from the strongest of his hosts, that they put to
ignominious flight Lucifer and his followers. No more were they allowed to
molest the fortunate mother, who was already expecting the birth of the most
blessed Princess of heaven, and who, enriched by heroic acts of virtue and many
merits in these conflicts, had now arrived at the fulfillment of all her highest
wishes.
The day destined for the parturition of saint Anne and for
the birth of Her, who was consecrated and sanctified to be the Mother of God,
had arrived: a day most fortunate for the world. This birth happened on the
eighth day of September, fully nine months having elapsed since the Conception
of the soul of our most holy Queen and Lady. Saint Anne was prepared by an
interior voice of the Lord, informing Her, that the hour of her parturition had
come. Full of the joy of the Holy Spirit at this information, she prostrated
herself before the Lord and besought the assistance of his grace and his
protection for a happy deliverance. The most blessed child Mary was at the same
time by divine providence and power ravished into a most high ecstasy. Hence
Mary was born into the world without perceiving it by her senses, for their
operations and faculties were held in suspense.
She was born pure and stainless, beautiful and full of grace,
thereby demonstrating, that She was free from the law and the tribute of sin.
Although She was born substantially like other daughters of Adam, yet her birth
was accompanied by such circumstances and conditions of grace, that it was the
most wonderful and miraculous birth in all creation and will eternally redound
to the praise of her Maker. At twelve o’clock in the night this divine
Luminary issued forth, dividing the night of the ancient Law and its pristine
darknesses from the new day of grace, which now was about to break into dawn.
She was clothed, handled and dressed like other infants, though her soul dwelt
in the Divinity; and She was treated as an infant, though She excelled all
mortals and even all the angels in wisdom. Her mother did not allow Her to be
touched by other hands than her own, but she herself wrapped Her in swaddling
clothes: and in this Saint Anne was not hindered by her present state of
childbirth; for she was free from the toils and labors, which other mothers
usually endure in such circumstances.
So then saint Anne received in her arms Her, who was her
Daughter, but at the same time the most exquisite Treasure of all the universe,
inferior only to God and superior to all other creatures. With fervent tears of
joy she offered this Treasure to his Majesty, saying interiorly "Lord of
infinite wisdom and power, Creator of all that exists, this Fruit of my womb,
which I have received of thy bounty, I offer to Thee with eternal thanks, for
without any merit of mine Thou hast vouchsafed it to me. Dispose Thou of the
mother and Child according to thy most holy will and look propitiously down upon
our lowliness from thy exalted throne. Be Thou eternally blessed, because Thou
hast enriched the world with a Creature so pleasing to thy bounty and because in
Her Thou hast prepared a dwelling-place and a tabernacle for the eternal Word
(Sap. 9, 8). I tender my congratulations to my holy forefathers and to the holy
Prophets, and in them to the whole human race, for this sure pledge of
Redemption, which Thou hast given them. But how shall I be able to worthily to
treat Her, whom Thou hast given me as a Daughter? I that am not worthy to be her
servant? How shall I handle the true ark of the Testament? Give me, O my Lord
and King, the necessary enlightenment to know thy will and to execute it
according to thy pleasure in the service of my Daughter."
The Lord answered the holy matron interiorly, that she was to
treat her heavenly Child outwardly as mothers treat their daughters, without any
demonstration of reverence; but to retain this reverence inwardly, fulfilling
the laws of a true mother toward Her, and rearing Her up with all motherly love
and solicitude. All this the happy mother complied with; making use of this
permission and her mother’s rights without losing her reverence, she regaled
herself with her most holy Daughter, embracing and caressing Her in the same way
as other mothers do with their daughters. But it was always done with a proper
reverence and consciousness of the hidden and divine sacrament known only to the
mother and Daughter. The guardian angels of the sweet Child with others in great
multitudes showed their veneration and worship to Mary as She rested in the arms
of her mother; they joined in heavenly music, some of which was audible to
blessed Anne. The thousand angels appointed as guardians of the great Queen
offered themselves to her service. This was also the first time, in which the
heavenly Mistress saw them in a corporeal form with their devises and
habiliments, as I shall describe in another chapter and the Child asked them to
join with Her in the praise of the Most High and to exalt Him in her name.
At the moment of the birth of our Princess Mary the Most High
sent the archangel Gabriel as an envoy to bring this joyful news to the holy
Fathers in limbo. Immediately the heavenly ambassador descended, illumining that
deep cavern and rejoicing the just who were detained therein. He told them that
already the dawn of eternal felicity had commenced and that the reparation of
man, which was so earnestly desired and expected by the holy Patriarchs and
foretold by the Prophets, had been begun, since She, who was to be the Mother of
the Messias, had now been born; soon they would now see the salvation and glory
of the Most High. The holy prince gave them an understanding of the excellence
of the most holy Mary and of what the Omnipotent had begun to work in Her, in
order that they might better comprehend the happy beginning of the mystery,
which was to end their prolonged imprisonment. Then all the holy Patriarchs and
Prophets and the rest of the just in limbo rejoiced in spirit and in new
canticles praised the Lord for this benefit.
All these happenings at the birth of our Queen succeeded each
other in a short space of time. The first exercise of her senses in the light of
the material sun, was to recognize her parents and other creatures. The arms of
the Most High began to work new wonders in Her far above all conceptions of men,
and the first and most stupendous one was to send innumerable angels to bring
the Mother of the eternal Word body and soul into the empyrean heaven for the
fulfilling of his further intentions regarding Her. The holy princes obeyed the
divine mandate and receiving the child Mary from the arms of her holy Mother
Anne, they arranged a new and solemn procession bearing heavenward with
incomparable songs of joy the true Ark of the covenant, in order that for a
short time it might rest, not in the house of Obededon, but in the temple of the
King of kings and of the Lord of lords, where later on it was to be placed for
all eternity. This was the second step, which most holy Mary made in her life,
namely, from this earth to the highest heaven.
Who can worthily extol this wonderful prodigy of the right
hand of the Almighty? Who can describe the joy and the admiration of the
celestial spirits, when they beheld this new and wonderful work of the Most
High, and when they gathered to celebrate it in their songs? In these songs they
acknowledged and reverenced as their Queen and Mistress, Her, who was to be the
Mother of their Lord, and the source of the grace and glory, which they
possessed; for it was through his foreseen merits, that they had been made the
recipients of the divine bounty. But above all, what human tongue, or what
mortal could ever describe or comprehend the heart-secrets of that tender Child
during these events? I leave the imagination of all this to Catholic piety, and
still more to those who in the Lord are favored with an understanding of it, but
most of all to those who, by divine bounty shall have arrived at the beatific
vision face to face.
Borne by the hands of the angels the child Mary entered the
empyrean heaven where She prostrated Herself full of love before the royal
throne in the presence of the Most High. Then (according to our way of
understanding), was verified what long before had happened in figure, when
Bethsabee entered into the presence of her son Solomon, who, while presiding
over his people of Israel, arose from his throne, received her with honor and
reverence, and seated her at his side as queen. Similarly, but in a more
glorious and admirable manner, the person of the divine Word now received the
child Mary, whom He had chosen as Mother, as Queen of the universe. Although her
real dignity and the purpose of these ineffable mysteries were unknown to Mary,
yet her infant faculties were strengthened by divine power for the reception of
these favors. New graces and gifts were bestowed upon Her, by which her
faculties were correspondingly elevated. Her powers of mind, besides being
illumined and prepared by new grace and light, were raised and proportioned to
the divine manifestation, and the Divinity displayed Itself in the new light
vouchsafed, revealing Itself to Her intuitively and clearly in a most exalted
manner. This was the first time in which the most holy soul of Mary saw the
blessed Trinity in unveiled beatific vision.
The sole witnesses of the glory of Mary in this beatific
vision, of the sacraments then again revealed to Her, of the divine effect that
overflowed into her most pure soul, was God the Author of this unheard of
wonder, and the astounded angels, who in some measure perceived these mysteries
in God Himself. The Queen seated at the side of the Lord, who was to be her Son,
and seeing Him face to face, was more successful in her prayer than Bethsabee
(III Kings 2, 21). For She prayed that He bestow the untouched Sunamite Abisag,
his inaccessible Divinity, upon his sister, human nature by the hypostatic union
be fulfilled in the person of the Word. Many times He had pledged Himself to it
among men through the ancient Patriarchs and Prophets and now Mary besought Him
to accelerate the reparation of the human race, expected for so many ages amid
the multiplied iniquity and the ruin of souls. The Most High heard this most
pleasing petition of his Mother, and acting more graciously than Solomon of old
toward his mother, He assured Her that soon his promises should be fulfilled,
and that He should descend to the world in order to assume and redeem human
nature.
In this divine consistory and tribunal of the most holy
Trinity it was determined to give a name to the Child Queen. As there is no
proper and legitimate name, except it be found in the immutable being of God
himself (for from it are participated and determined according to their right
weight and measure all things in infinite wisdom) his Majesty wished himself to
give and impose that name in heaven. He thereby made known to the angelic
spirits, that the three divine Persons, had decreed and formed the sweet names
of Jesus and Mary for the Son and Mother from the beginning before the ages, and
that they had been delighted with them and had engraved them on their eternal
memories to be as it were the Objects for whose service They should create all
things. Being informed of these and many other mysteries, the holy angels heard
a voice from the throne speaking in the person of the Father: "Our chosen
One shall be called MARY, and this name is to be powerful and magnificent. Those
that shall invoke it with devout affection shall receive most abundant graces;
those that shall honor it and pronounce it with reverence shall be consoled and
vivified, and will find in it the remedy of their evils, the treasures for their
enrichment, the light which shall guide them to heaven. It shall be terrible
against the power of hell, it shall crush the head of the serpent and it shall
win glorious victories over the princes of hell." The Lord commanded the
angelic spirits to announce this glorious name to saint Anne, so that what was
decreed in heaven might be executed on earth. The heavenly Child, lovingly
prostrate before the throne, rendered most acceptable and human thanks to the
eternal Being; and She received the name with most admirable and sweet
jubilation. If the prerogatives and graces, which She then was favored with,
were to be described, it would necessitate an extra book of many volumes. The
holy angels honored and acknowledged most holy Mary as the future Mother of the
Word and as their Queen and Mistress enthroned at the right hand of her Son;
they showed their veneration of her holy name, prostrating themselves as it
proceeded from the throne in the voice of the eternal Father, especially those,
who had it written on the devises over their breast. All of them gave forth
canticles of praise for these great and hidden mysteries. In the meanwhile the
infant Queen remained ignorant of the real cause of all that She thus
experienced, for her dignity of Mother of the incarnate Word was not revealed to
Her till the time of the Incarnation. With the same reverential jubilee did the
angels return in order to replace Her into the arms of holy Anne, to whom this
event remained a secret, as was also the absence of her Daughter; for a guardian
angel, assuming an aerial body, supplied her place for this very purpose. More
than that, during a great part of the time in which the heavenly Child remained
in the empyrean heaven, her mother was wrapped in ecstasy of highest
contemplation, and in it, although she did not know what was happening to the
Child, exalted mysteries concerning the dignity of the Mother of God, to which
She was to be chosen, were revealed to her. The prudent matron kept them
enshrined within her breast, conferring them in her thoughts with the duties she
owed to her Child.
On the eighth day after the birth of the great Queen
multitudes of most beautiful angels in splendid array descended from on high
bearing an escutcheon on which the name of MARY was engraved and shone forth in
great brilliancy. Appearing to the blessed mother Anne, they told her, that the
name of her daughter was to be MARY, which name they had brought from heaven,
and which divine Providence had selected and now ordained to be given to their
child by Joachim and herself. The saint called for her husband and they
conferred with each other about this disposition of God in regard to the name of
their Daughter. The more than happy father accepted the name with joy and devout
affection. They decided to call their relatives and a priest and then, with much
solemnity and festivity, they imposed the name of MARY on their Child. The
angels also celebrated this event with most sweet and ravishing music, which,
however, was heard only by the mother and her most holy Daughter.
WORDS OF THE QUEEN
My admonition to thee, whom in spite of thy weakness and
poverty I have chosen with such generous kindness as my disciple and companion,
is this: that thou strive with all thy powers to imitate me in an exercise, in
which I persevered during my whole life from the very first moment of my birth,
omitting it on not a single day, however full of cares and labors it might have
been. This exercise was the following: every day at the beginning of dawn, I
prostrated myself in the presence of the Most High, and gave Him thanks and
praise for his immutable Being, his infinite perfections, and for having created
me out of nothing; acknowledging myself as his creature and the work of his
hands, I blessed Him and adored Him, giving Him honor, magnificence and
Divinity, as the supreme Lord and Creator of myself and of all that exists. I
raised up my spirit to place it into his hands, offering myself with profound
humility and resignation to Him and asking Him to dispose of me according to his
will during that day and during all the days of my life, and to teach me to
fulfill whatever would be to his greater pleasure. This I repeated many times
during the external works of the day, and in the internal ones I first consulted
his Majesty, asking his advice, permission and benediction for all my actions.
Be very devout toward my most sweet name. I wish that thou be
convinced of the great prerogatives and privileges, which the Almighty concedes
to it, so that I myself, when I saw them in the Divinity, felt most deeply
obliged and solicitous to make a proper return; and whenever the name MARY
occurred to my mind (which happened often) and whenever I heard myself called by
that name, I was aroused to thankfulness and urged to new fervor in the service
of the Lord, who gave it to me. Thou hast the same name and I wish, that in
proportion it should cause the same effects in thee and that thou imitate me
faithfully by following the lesson given thee in this chapter, without failing
in the least point from this day onward. And if in thy weakness thou shouldst
fail, rouse thyself immediately, and in the presence of thy Lord and mine,
acknowledge thy fault, confessing it in sorrow. Repeating these holy exercises
over and again with solicitous care, thou shalt find forgiveness for
imperfections and grow accustomed to strive after what is highest in all virtues
and most pleasing and agreeable to thy own tastes and mine, thou shalt not be
denied the grace of employing thyself entirely in listening, attending to and
obeying in all things thy Spouse and Lord, who seeks in thee only what is most
pure, most holy and perfect, and a will prompt and eager to put the same into
practice.
Reference
- The Mystical City of God: Life of the Virgin Mother of God, manifested to Sister Mary of Jesus of Agreda, 1602-1666 - Imprimatur H. J. Alerding, Bishop of Fort Wayne. Rome City, Ind., Aug. 24, 1912.
●▬▬ஜ۩۞۩ஜ▬♥▬●▬ஜ۩۞۩ஜ▬♥▬●▬ஜ۩۞۩ஜ▬▬●
Today's Snippet II: The Mystical City of God
by Venerable Mary of Agreda
CHAPTER VIII.
BLESSE VIRGIN MARY'S CHILDHOOD YEARS
The sovereign Child was treated like other children of
her age. Her nourishment was of the usual kind, though less in quantity; and so
was her sleep, although her parents were solicitous that She take more sleep.
She was not troublesome, nor did She ever cry for mere annoyance, as is done by
other children, but She was most amiable and caused no trouble to anybody. That
She did not act in this regard as other children caused no wonder; for She often
wept and sighed (as far as her age and her dignity of Queen and Mistress would
permit) for the sins of the world and for its Redemption through the coming of
the Savior. Ordinarily She maintained, even in her infancy, a pleasant
countenance, yet mixed with gravity and a peculiar Majesty, never showing any
childishness. She sometimes permitted Herself to be caressed, though, by a
secret influence and a certain outward austerity, She knew how to repress the
imperfections connected with such endearments. Her prudent mother Anne treated
her Child with incomparable solicitude and caressing tenderness; also her father
Joachim loved Her as a father and as a saint, although he was ignorant of the
mystery at that time. The Child on its part showed a special love toward him, as
one whom She knew for her father and one much beloved of God. Although She
permitted more tender caresses from her father than from others, yet God
inspired the father as well as all others, with such an extraordinary reverence
and modesty towards Her whom He had chosen for his Mother, that even his pure
and fatherly affection was outwardly manifested only with the greatest
moderation and reserve.
In all things the infant Queen was most gracious, perfect and
admirable. Though She passed her infancy subject to the common laws of nature,
yet did this not hinder the influx of grace. During her sleep her interior acts
of love, and all other exercises of her faculties which were not dependent on
the exterior senses, were never interrupted. This special privilege is possible
also in other creatures, if the divine power confers it on them; but it is
certain that in regard to Her whom He had chosen as his Mother and the Queen of
all creation, He extended this special favor beyond all previous or subsequent
measure in other creatures and beyond the conception of any created mind.
The enforced silence of other children in their first years,
and the slow evolution of their intellect and of their power of speech arising
from natural weakness, was heroic virtue in the infant Queen. For if speech is
the product of the intellect and as it were the result of its activity, and if
She was in perfect possession of all her faculties since her Conception, then
the fact of her not speaking as soon as She was born, did not arise from the
want of ability, but because She did not wish to make use of her power. Other
children are not furnished with the natural forces, which are required to open
their mouth and move their tender tongue as required for speech, but in the
child Mary there was no defect; for as far as her natural powers were concerned
She was stronger than other children, and as She exercised sovereignty and
dominion over all creation, She certainly could exercise it in regard to her own
powers and faculties, if She had chosen to do so. Her not speaking therefore was
virtue and great perfection, which opportunely concealed her science and grace,
and evaded the astonishment naturally caused by one speaking in infancy.
Besides, if it is wonderful that one should speak, who according to the natural
course ought to be incapable of speech, I do not know, whether it is not more
wonderful, that one, who is able to speak from her birth should be silent for
one year and a half.
It was ordained therefore by the Most High, that the
sovereign Child should voluntarily keep this silence during the time in which
ordinarily other children are unable to speak. The only exception made was in
regard to the conversation held with the angels of her guard, or when She
addressed Herself in vocal prayer to the Lord. For in regard to intercourse with
God, the Author of speech, and with the holy angels, his messengers, when they
treated in a visible manner with Her, this reason for maintaining silence did
not hold good: on the contrary it was befitting, that, since there was no
impediment, She should pray with her lips and her tongue; for it would not be
proper to keep them unemployed for so long a time. But her mother never heard
Her, nor did she know of her being able to speak during that period; and from
this it can be better seen, what perfection it required in Her to pass that year
and a half of her infancy in total silence. But during that time, whenever her
mother freed her arms and hands, the child Mary immediately grasped the hands of
her parents and kissed them with great submission and reverent humility, and in
this practice She continued as long as her parents lived. She also sought to
make them understand during that period of her age, that She desired their
blessing, speaking more by the affection of her heart than by word of mouth. So
great was her reverence for them, that never did She fail in the least point
concerning the honor and obedience to them. Nor did She cause them any trouble
or annoyance, since She knew beforehand all their thoughts and was anxious to
fulfill them before they were made manifest.
When She reached the age of two years She began to exercise
her special pity and charity toward the poor. She solicited alms for them of
saint Anne, and both the kind-hearted mother readily granted her petitions, both
for the sake of the poor and to satisfy the tender charity of her most holy
Daughter, at the same time encouraging Her who was the Mistress of mercy and
charity, to love and esteem the poor. Besides giving what She obtained expressly
for distribution among the poor, She reserved part of her meals for the same
purpose, in order that from her infancy it might be said of Her more truly than
of Job: from my infancy compassion grew with me (Job 31, 18). She gave to the
poor not as if conferring a benefit upon them, but as paying a debt due in
justice, saying in her heart: this my brother and master deserves what he needs
and what I possess without desert. In giving alms She kissed the hands of the
poor, and whenever She was alone, She kissed their feet, or, if this was
impossible, She would kiss the ground over which they passed. Never did She give
an alms to the poor without conferring still greater favors on their souls by
interceding for them and thus dismissing them relieved in body and soul.
Not less admirable were the humility and obedience to the
most holy Child in permitting Herself to be taught to read and to do other
things as other children in that time of life. She was instructed in reading and
other arts by her parents and She submitted, though She had infused knowledge of
all things created. The angels were filled with admiration at the unparalleled
wisdom of this Child, who willingly listened to the teaching of all. Her holy
mother Anne, as far as her intuition and love permitted, observed with rapture
the heavenly Princess and blessed the Most High in Her. But with her love, as
the time for presenting Her in the temple approached, grew also the dread of the
approaching end of the three years set by the Almighty and the consciousness,
that the terms of her vow must punctually be fulfilled. Therefore the child Mary
began to prepare and dispose her mother, manifesting to her, six months before,
her ardent desire of living in the temple. She recounted the benefits, which
they had received at the hands of the Lord, how much they were obliged to seek
his greater pleasure, and how, when She should be dedicated to God in the
temple, She would be more her Daughter than in their own house.
The holy Anne heard the discreet arguments of her child Mary;
but though She was resigned to the divine will and wished to fulfill her promise
of offering up her beloved Daughter, yet the natural force of her love toward
such an unequalled and beloved Treasure, joined with the full understanding of
its inestimable value, caused a mortal strife in her most faithful heart at the
mere thought of her departure, which was closely at hand. There is no doubt,
that she would have lost her life in this fierce and vivid sorrow, if the hand
of the Almighty had not comforted her: for the grace and dignity of her heavenly
Daughter was fully known to her and had entirely ravished her heart, making the
presence of Mary more dear to her than life. Full of this grief she said to the
Child: "My beloved Daughter, for many years I have longed for Thee and only
for a few years do I merit to have thy company; but thus let the will of God be
fulfilled; I do not wish to be unfaithful to my promise of sending Thee to the
temple, but there is yet time left for fulfilling it: have patience until the
day arrives for the accomplishment of thy wishes."
A few days before most holy Mary reached the age of three
years, She was favored with an abstract vision of the Divinity, in which it was
made known to Her that the time of her departure for the temple ordained by God,
had arrived, and that there She was to live dedicated and consecrated to his
service. Her most pure soul was filled with new joy and gratitude at this
prospect and speaking with the Lord, She gave Him thanks saying: "Most high
God of Abraham, Isaac and Jacob, my eternal and highest Good, since I cannot
praise Thee worthily, let it be done in the name of this humble slave by the
angelic spirits; since Thou, immense Lord, who hast need of none, dost look upon
this lowly wormlet of the earth in thy unbounded mercy. Whence this great
benefit to me, that Thou shouldst receive me into thy house and service, since I
do not even merit the most abject spot of the earth for my place of habitation?
But as Thou art urged thereto by thy own greatness, I beseech Thee to inspire
the hearts of my parents to fulfill thy holy will."
At the same time saint Anne had a vision, in which the Lord
enjoined her to fulfill her promise by presenting her Daughter in the temple on
the very day, on which the third year of her age should be complete. There is no
doubt that this command caused more grief in saint Anne, than that given to
Abraham to sacrifice his son Isaac. But the Lord consoled and comforted Her,
promising his grace and assistance in her loneliness during the absence of her
beloved Daughter.
Saint Joachim also had a vision of the Lord at this time,
receiving the same command as Anne. Having conferred with each other and taking
account of the will of the Lord, they resolved to fulfill it with humble
submission and appointed the day on which the Child was to be brought to the
temple. Great was also the grief of this holy old man, though not quite as that
of saint Anne, for the high mystery of her being the future Mother of God was
yet concealed from him.
WORDS OF THE QUEEN.
My dearest daughter, keep in mind, that all the living
are born destined for death, but ignorant of the time allowed them; this they
know for certain however, that the term of life is short, that eternity is
without end, and that in this life only they can harvest what will yield life or
death eternal. In this dangerous pilgrimage of life God has ordained, that no
one shall know for certain, whether he is worthy (Eccles. 9, 1) of his love or
hate; for if he uses his reason rightly, this uncertainty will urge him to seek
with all his powers the friendship of that same Lord. God justifies his cause as
soon as the soul acquires the use of reason; for from that time onward He
enlightens and urges and guides man toward virtue and draws him away from sin,
teaching him to distinguish between water and fire, to approve of the good and
reject evil, to choose virtue and repel vice. Moreover, God calls and rouses the
soul by his holy inspirations and continual promptings, provides the help of the
sacraments, doctrines and commandments, urges man onward through his angels,
preachers, confessors, ministers and teachers, by special tribulations and
favors, by the example of strangers, by trials, death and other happenings and
dispositions of his Providence; He disposes the things of life so as to draw
toward Him all men, for He wishes all to be saved. Thus he places at the
disposal of the creature a vast field of benevolent help and assistance, which
it can and should use for its own advancement. Opposing all this are the
tendencies of the inferior and sensitive nature, infected with the fomes
peccati, the foment of sin, tending toward sensible objects and by the lower
appetites and repugnances, disturbing the reason and enthralling the will in the
false liberty of ungoverned desires. The demon also, by his fascinations and his
deceitful and iniquitous suggestions obscures the interior light, and hides the
deathly poison beneath the pleasant exterior. But the Most High does not
immediately forsake his creatures; He renews his mercy and his assistance,
recalling them again and again, and if they respond to his first call, He adds
others according to his equity, increasing and multiplying them in proportion as
the soul corresponds. As a reward of the victory, which the soul wins over
itself, the force of his passions and concupiscences is diminished, the spirit
is made free to soar higher and rise above its own inclinations and above the
demons.
But if man neglects to rise above his low desires and his
forgetfulness, he yields to the enemy of God and man. The more he alienates
himself from the goodness of God, so much the more unworthy does he become of
the secret callings of the Most High, and so much less does he appreciate his
assistance, though it be great. For the demon and the passions have obtained a
greater dominion and power over his intellect and have made him more unfit and
more incapable of the grace of the Almighty. Thereon, my dear daughter, rests
the whole salvation or condemnation of souls, that is, in commencing to admit or
resist the advances of the Lord. I desire thee not to forget this doctrine, so
that thou mayest respond to the many calls which thou receivest of the Most
High. See thou be strong in resisting his enemies and punctually solicitous in
fulfilling the pleasure of thy Lord, for thereby thou wilt gratify Him and
attend to the commands made known to thee by divine light. I loved my parents
dearly, and the tender words of my mother wounded my heart; but as I knew it to
be the will of the Lord to leave them, I forgot her house and my people in order
to follow my Spouse. The proper education and instruction of children will do
much toward making them more free and habituated to the practice of virtue,
since thus they will be accustomed to follow the sure and safe guiding star of
reason from its first dawn.
References
●▬▬ஜ۩۞۩ஜ▬♥▬●▬ஜ۩۞۩ஜ▬▬♥▬●▬▬ஜ۩۞۩ஜ▬▬●
Catholic Catechism
Part Three: Life in Christ
Section Two: The Ten Commandments
Chapter Two: Seventh Commandment
Article 7:2 Respect for Persons and Their Goods
CHAPTER TWO
YOU SHALL LOVE YOUR NEIGHBOR AS
YOURSELF
Jesus said to his disciples:
"Love one another as I have loved you."1 Jn 13:34
2196
In response to the question about the first of the commandments, Jesus says:
"The first is, 'Hear, O Israel: the Lord our God, the Lord is one; and you
shall love the Lord your God with all your heart, and with all your soul, and
with all your mind, and with all your strength.' the second is this, 'You shall
love your neighbor as yourself.' There is no other commandment greater than
these."2 Mk 12:29-31; cf.
⇒ Deut 6:4-5; ⇒ Lev
19:18; ⇒ Mt 22:34-40;
⇒ Lk 10:25-28
The apostle St. Paul reminds us of this: "He who loves his neighbor has fulfilled the law. the commandments, 'You shall not commit adultery, You shall not kill, You shall not steal, You shall not covet,' and any other commandment, are summed up in this sentence, 'You shall love your neighbor as yourself.' Love does no wrong to a neighbor; therefore love is the fulfilling of the law."3 Rom 13:8-10
The apostle St. Paul reminds us of this: "He who loves his neighbor has fulfilled the law. the commandments, 'You shall not commit adultery, You shall not kill, You shall not steal, You shall not covet,' and any other commandment, are summed up in this sentence, 'You shall love your neighbor as yourself.' Love does no wrong to a neighbor; therefore love is the fulfilling of the law."3 Rom 13:8-10
Article 7
THE SEVENTH COMMANDMENT
You shall
not steal.185 EX 20:15;
⇒ Deut 5:19; ⇒ Mt
19:18.
2401
The seventh commandment forbids unjustly taking or keeping the goods of one's neighbor
and wronging him in any way with respect to his goods. It commands justice and
charity in the care of earthly goods and the fruits of men's labor. For the
sake of the common good, it requires respect for the universal destination of
goods and respect for the right to private property. Christian life strives to
order this world's goods to God and to fraternal charity.
II. Respect for Persons
and Their Goods
2407
In economic matters, respect for human dignity requires the practice of the
virtue of temperance, so as to moderate attachment to this world's goods; the
practice of the virtue of justice, to preserve our neighbor's rights and render
him what is his due; and the practice of solidarity, in accordance with the golden
rule and in keeping with the generosity of the Lord, who "though he was
rich, yet for your sake . . . became poor so that by his poverty, you might
become rich."189
Respect for
the goods of others
2408
The seventh commandment forbids theft, that is, usurping another's property
against the reasonable will of the owner. There is no theft if consent can be
presumed or if refusal is contrary to reason and the universal destination of
goods. This is the case in obvious and urgent necessity when the only way to
provide for immediate, essential needs (food, shelter, clothing . . .) is to
put at one's disposal and use the property of others.190
2409
Even if it does not contradict the provisions of civil law, any form of
unjustly taking and keeping the property of others is against the seventh
commandment: thus, deliberate retention of goods lent or of objects lost;
business fraud; paying unjust wages; forcing up prices by taking advantage of
the ignorance or hardship of another.191
The following are also morally illicit: speculation in which one
contrives to manipulate the price of goods artificially in order to gain an
advantage to the detriment of others; corruption in which one influences the
judgment of those who must make decisions according to law; appropriation and
use for private purposes of the common goods of an enterprise; work poorly
done; tax evasion; forgery of checks and invoices; excessive expenses and
waste. Willfully damaging private or public property is contrary to the moral
law and requires reparation.
2410
Promises must be kept and contracts strictly observed to the extent that the
commitments made in them are morally just. A significant part of economic and
social life depends on the honoring of contracts between physical or moral
persons - commercial contracts of purchase or sale, rental or labor contracts.
All contracts must be agreed to and executed in good faith.
2411
Contracts are subject to commutative justice which regulates exchanges between
persons in accordance with a strict respect for their rights. Commutative
justice obliges strictly; it requires safeguarding property rights, paying
debts, and fulfilling obligations freely contracted. Without commutative
justice, no other form of justice is possible.
One distinguishes commutative justice from legal justice which concerns
what the citizen owes in fairness to the community, and from distributive
justice which regulates what the community owes its citizens in proportion to
their contributions and needs.
2412
In virtue of commutative justice, reparation for injustice committed requires
the restitution of stolen goods to their owner:
Jesus blesses Zacchaeus for his pledge: "If I have defrauded anyone
of anything, I restore it fourfold."192 Those who, directly or
indirectly, have taken possession of the goods of another, are obliged to make
restitution of them, or to return the equivalent in kind or in money, if the
goods have disappeared, as well as the profit or advantages their owner would
have legitimately obtained from them. Likewise, all who in some manner have
taken part in a theft or who have knowingly benefited from it - for example,
those who ordered it, assisted in it, or received the stolen goods - are
obliged to make restitution in proportion to their responsibility and to their
share of what was stolen.
2413
Games
of chance (card games, etc.) or wagers are not in themselves contrary to justice.
They become morally unacceptable when they deprive someone of what is necessary
to provide for his needs and those of others. the passion for gambling risks
becoming an enslavement. Unfair wagers and cheating at games constitute grave
matter, unless the damage inflicted is so slight that the one who suffers it
cannot reasonably consider it significant.
2414
The seventh commandment forbids acts or enterprises that for any reason -
selfish or ideological, commercial, or totalitarian - lead to the enslavement
of human beings, to their being bought, sold and exchanged like merchandise, in
disregard for their personal dignity. It is a sin against the dignity of
persons and their fundamental rights to reduce them by violence to their productive
value or to a source of profit. St. Paul directed a Christian master to treat
his Christian slave "no longer as a slave but more than a slave, as a
beloved brother, . . . both in the flesh and in the Lord."193
Respect for
the integrity of creation
2415
The seventh commandment enjoins respect for the integrity of creation. Animals,
like plants and inanimate beings, are by nature destined for the common good of
past, present, and future humanity.194 Use of the mineral, vegetable,
and animal resources of the universe cannot be divorced from respect for moral
imperatives. Man's dominion over inanimate and other living beings granted by
the Creator is not absolute; it is limited by concern for the quality of life
of his neighbor, including generations to come; it requires a religious respect
for the integrity of creation.195
2416
Animals are God's creatures. He surrounds them with his providential care. By
their mere existence they bless him and give him glory.196 Thus men owe
them kindness. We should recall the gentleness with which saints like St.
Francis of Assisi or St. Philip Neri treated animals.
2417
God entrusted animals to the stewardship of those whom he created in his own
image.197 Hence it is legitimate to use animals for food and clothing.
They may be domesticated to help man in his work and leisure. Medical and
scientific experimentation on animals is a morally acceptable practice, if it
remains within reasonable limits and contributes to caring for or saving human
lives.
2418
It is contrary to human dignity to cause animals to suffer or die needlessly.
It is likewise unworthy to spend money on them that should as a priority go to
the relief of human misery. One can love animals; one should not direct to them
the affection due only to persons.
189 ⇒ 2 Cor 8:9.
190 Cf. GS 69 # 1.
191 Cf. ⇒ Deut 25:13-16; ⇒ 24:14-15; ⇒ Jas 5:4; ⇒ Am 8:4-6.
192 ⇒ Lk 19:8.
193 Philem 16.
194 Cf. Gen 128-31.
195 Cf. CA 37-38.
196 Cf. ⇒ Mt 6:26; ⇒ Dan 3:79-81.
197 Cf. ⇒ Gen 2:19-20; ⇒ 9:1-4.
●▬▬ஜ۩۞۩ஜ▬♥▬●▬ஜ۩۞۩ஜ▬▬♥▬●▬▬ஜ۩۞۩ஜ▬▬●
