by Sr. Catherine Marie Michael

“… forgive us our trespasses as we forgive those who
                trespass against us…” (Matt6:12)



​Many saints like St. Maria Goretti, St. Monica, St. Patrick, and Pope St. John Paul II
suffered and forgave others imitating Jesus Christ who forgave on the Cross. Upon our
own journeys, if we are to become more like Jesus and share in His Resurrection, we
will experience suffering in this fallen world and have occasion to offer forgiveness. I’ve
heard it explained with a question: “how can we expect to be forgiven if we do not
forgive”? Motivated mainly by wanting to be forgiven, I think to myself that I had better
learn to forgive. Should forgiveness, however, be contingent upon my receiving some
benefit? Does forgiving as Jesus forgives, require something more?
 
Jesus, upon the Cross, forgives out of love and mercy. He is God made man in order to
redeem us from our sins that keep us apart from God’s goodness. In Christ who
divinizes, we might love without limits, without contingencies. Forgiveness is then an act
of love, offering those who trespass against us, God’s compassion, and mercy. In other
words, for us sinners who are in need of mercy, forgiveness expresses thankfulness for
God’s mercy, and further, the desire for all to receive His abundant, healing mercy and
love.

Many of us, when acknowledging our hurt or brokenness, might not yet feel ready to
forgive if the hurt continues, or we might bear a grudge out of bitterness or spite. It’s
important to notice that Jesus teaches us to forgive in the context of knowing God
as our Father. If we are secure in our conviction that we are sons and daughters of
God, our strength and confidence come through the Son who reveals the Truth, all that
we need for our salvation, not from worldly pride that stems from a false notion that we
can be self-sufficient gods without God (CCC 398, see Luke 15:31-32). Concerned with
being close to the Son, adhering to His commands, giving thanks for His Eucharistic
presence which divinizes and makes us His handiwork (Eph 2:10), and living with the
certainty of His Kingdom, we are no longer obsessed with our perceived place in this
world. We can then walk humbly with God (Micah 6:8) and with the help of the Holy
Spirit, show compassion and pray for those who do not understand what they are doing
(Luke 23:34, Matt 5:44), those who, in insecurity, become captive and conformed to this
passing world (Rom 12:2).

Christ, on the other hand, teaches us to walk upon the heights (Hab 3:19) as we journey
towards becoming saints and what God intended for us. In a way then, forgiveness can
affirm our intention to let go and not be conformed to the world, and to thankfully live in
Christ. We might then have the grace to forgive seventy times seven times (Matt 18:22).


CCC= Catechism of the Catholic Church

                                               By Brother Pio Benedict
​
​We've just past through the month of October,  that time of year when we see numerous stories of ghosts, goblins, vampires all in celebration of Halloween.  Stories that are  meant to scare the hell out of us. 

This year we even have a new theatrical version of "The Exorcist".   A movie made with that intention in mind and with all the special effects and gore.  But, what truly is an exorcism?  

The Catechism of the Catholic Church (2nd edition, sect 1673) states "When the church asks publicly and authoritatively in the name of Jesus Christ that a person or object be protected against the power of the Evil One and withdrawn from his dominion, it is called exorcism. Jesus performed exorcisms and from him the Church has received the power and office of exorcizing.  In a simple form exorcism is performed at Baptism.   The solemn exorcism,  called "a major exorcism " can be performed only by a priest and with permission of the bishop... .  Exorcism is directed at the expulsion of demons or to the liberation from demonic possession through the spiritual authority which Jesus entrusted to his Church."

In the words of Fr. Gabriele Amorth, a prolific and famous exorcist from Italy,  in his book titled "An Exorcist Explains the Demonic:  The Antics of Satan and his Army of Fallen Angels", "It is important to note that exorcism is included among the sacramentals, which according to the Catechism, are "Sacred signs which bear a resemblance to the sacraments.  They signify effects, particularly of a spiritual nature, which are obtained through  the intercession  of the Church"... .  They are in effect spiritual aids, similar to but not as strong as the seven sacraments and almost extensions of them."  (p. 93)  He states further that "a person affected by possession desires to be liberated from the Influence of the demon and as a result will ask to be exorcised." (p. 98)

Fr. Vincent Lampert, the exorcist for the diocese of Indianapolis in his book, "Exorcism:  The Battle Against Satan and His Demons" states "in an exorcism Jesus is not a bystander-he is the Main Actor... the priest who trained me left me with these final words, "When you're doing an exorcism never think for a split moment , wow, look at what I'm doing, you've just walked on unholy ground.  The focus must never be on the exorcist.  The focus is always on Jesus Christ and his power and authority." " (p. 14).

So during our dark, current days, evil is present all around us with horrible acts being committed daily.  Prophesized in 1976 Cardinal Karol Wojtyla, who would later become Pope John Paul ll,  saw the future of the church when he commented to the Eucharistic Congress stating "...We are now facing the final confrontation between the Church and the anti-church, between the gospel and the anti-gospel, between Christ and the antichrist. The confrontation lies within the plans of Divine Providence. It is, therefore, in God's Plan, and it must be a trial which the Church must take-up, and face courageously...".  As Pope, John Paul ll ordered that every diocese have an exorcist and even performed three exorcisms himself.

Saint Michael, the Archangel, defend us in battle; be our defense against the wickedness and snares of the devil. May God rebuke him, we humbly pray; and do thou, O Prince of the heavenly host, by the power of God, thrust into hell Satan and the other evil spirits who prowl about the world seeking the ruin of souls. Amen.




     
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                                                       by    Sr. Catherine Marie Michael












​Believing is Seeing

We humbly offer the work of our hands,
Rough grains of wheat baked into tender bread,
Plump grapes picked off the vines and aged into velvety wine.
He does not destroy what we see and taste,
And bids us to taste and see, to trust Him who cannot deceive,
That what He has elevated and made new, into living manna from heaven,
Is His Body and Blood, that death could not defeat.

He, who laid down His life out of love for His friends,
Feeds all who gratefully accept His saving mission,
Those who seek to rest in Him from whom all goodness flows.
And so, we are blessed, whose eyes do not see, yet believe,
With His mighty presence within, which touches and ennobles us,
To be His handiwork, the sons, and daughters of God,
Who grow to make visible, His divine nature.

​
Sacred Scripture References:
Psalm 34: 8 “Taste and see that the Lord is good…”
John 6: 35-36 “I am the bread of life…
John 6: 53-58 “…unless you eat the flesh of the Son of Man…”
John 15:13-16 “Greater love has no one…”
Matthew 28: 18-19 “All authority in heaven and on earth has been given to me…”
Matthew 11:28 “Come to me all you who are weary…”
John 7: 38 “…rivers of living water will flow from within them.”
John 20: 29 “… blessed are those who have not seen and yet have believed.”
Ephesians: 2:10 “For we are His handiwork…”
2Peter 1: 4 “…you may become partakers of the divine nature…”
Isaiah 40: 31 “…they will run and not grow weary…”
2Corinthians 6: 18 “For I will be a Father to you…”
Other references: CCC1701; O’Connor, The Hidden Manna, A Theology of the Eucharist, 2 nd ed.

                                                                                                    by Sr. Monica Faustina

There is nothing so great as the Eucharist. If God had something more precious,
He would have given it to us. +St. John Vianney.

How do we respond to the following critics of God and the Holy Eucharist?

I don’t get anything out of Mass. How about Jesus Christ, Himself, in the Holy
Eucharist? My flesh is real food and my blood is real drink. (Jn. 6:55). What more
could we ask for?

Are we living the lives of modern Americans who want “smoke and mirrors” or
excuses for not coming to church? Or, are we looking for immediate sensual
gratifications and stimulation as when watching the 24/7 internet coverage and
communications, visceral news and pleasure-hobby fulfillment through the always-at-
fingertips media? We come to Mass and God comes down from heaven and then
complain we don’t get anything out of it. God is not a thing. Don’t thing-ify God.

I don’t feel anything in the Eucharist, the actual “Bread and Wine” and in the
Mass celebration. We say, I would rather watch football or food channel. We use our
own will. But why not choose Jesus Christ? Do we always go on our feelings? Do we
feel anything when we sleep? Don’t we brush our teeth even when we don’t feel like it?
Don’t we feel and want to encounter Jesus’ real presence in every Mass as in “Bread
and Wine.” Why miss Him?

The priests are not worthy. But the Catholic Church never says priests are
saints or perfectly worthy. Was St. Peter worthy after he denied Jesus three times?
The Catholic Church declares priests are effective by the work itself from the work
performed. Jesus’s Real Presence does not come from the priests’ holiness, but by
virtue of the Lord Himself inherent in the work. By saying the Mass and having the
intention of the Church to celebrate the Mass validly, the priests make present Jesus in
the Eucharist although they are imperfect and have sins.

The church is corrupt. But do we know any church, organization, and business
that is not with sinners? The government, sports--NFL-- entertainment, and businesses
are filled with sinners and scandals. Despite that, do we completely stay out of them?
The church is full of hypocrites. But remember, if Christianity is about
anything, especially transformation from sinners to saints, we can be included.
Some take Christianity for granted. They say, the church will be there when
they are ready. This is an “escape clause.” They escape because they can. But the
reason is because they want to sleep on Sunday mornings, stay away from the church
or don’t want to join. Some prefer to stay in their comfort zones and with their
attachments. But let’s be mindful; let’s go deeper by making special acts of
concentration, focus, and appreciation.

Finally, why is it important to come to church? Jesus invites us. “… not
forsaking the assembling of ourselves together, as is the manner of some, .…”
(Hebrews 10:25); and “I am the living bread that came down from heaven; whoever eats
this bread will live forever; and the bread that I will give is my flesh for the life of the
world.” (Jn. 6:51.

Why do we forsake worshipping with others when Jesus commands us to
assemble together? Jesus promised that the life He gives is eternal and that He
Himself is the “Bread of Life,” which we should seek. We miss the fact that our
assembly forms the backbone of culture and society. So, let’s keep coming. It takes
work, creativity, tenacity, and vision to build a Mystical Body. Others think they are not
holy. But it takes a while to be holy. Holiness is a process.

So, how do we respond to the critics above? Friends, go up higher. (Lk.
14:10), not stay away! Come to Mass every Sunday, read the scripture ahead of time,
help at Mass, be a lector, usher, or Eucharistic Minister. Deepen your preparation.
Read the Bible, go to confession, recite the Anima Christi Prayer, and receive the Holy
Eucharist.

    Part 2 of 2                                                                                                                           By Br. Dominicus

Fr. Michael Sherwin OP wrote an intriguing book that discusses this idea
from a Thomistic perspective in his book "By Knowledge and by Love." The core
of his argument is that this concept of freedom and morality, which is often
referred to as the "Fundamental Option" is based on a mistaken understanding of
the human will as "the ability to engage in a motion that wholly 'precedes and is
independent of reason.'" (7) Partly based on his reading of philosophers of the modern
Anglo-American philosophical tradition and partly on Aquinas (and being a
student of Pinckaers…), he believes that such an "empty" approach to the will is
wrong. Human beings are desiring beings; however, they are not merely driven by
desire. They are driven by desire and, what he calls, vision and understanding of
how the world is and what has importance. However, "[p]ure desire requires
clarified vision, while clear vision is the product of purified desire." (8) Human
desire is a desire for the good. Sherwin shows that in modern thinking of two of the
most famous Catholic philosophers of the last 75 years, two aspects of this
"vision" are emphasized. Elizabeth Anscombe explains that to have an
understanding of a certain virtue, a real good, one has to presuppose a conception
of the "ideal" man "that functions as the norm according to which one acts." (9) So
virtue, the good, has a universal content. Alasdair MacIntyre expands this insight
into the social context. "Virtue … always requires for its application the acceptance
of some prior account of certain features of social and moral life in terms of which
it has to be defined and explained." (10) You need a community in which to learn to
live and love virtuously.

Fr. Sherwin distinguishes three weaknesses in the Fundamental Option
approach. First, the idea that if all that matters is your fundamental choice for love,
love, charity and moral goodness seem to be emptied of any conceptual content. If
love is whatever you say it is, then it is impossible to describe what a charitable life
is in practice. It is, after all, whatever you say it is. What is charitable for you does
not have to be charitable for me. (11) However a truly human act (so not breathing or
sneezing), one that involves the all our faculties is always related to objective
cognitive content. It is related to some view of the Good. Secondly, it seems that
for this approach, knowledge of God is almost irrelevant. It is about the self not the
Other. Thirdly, it radically separates love from practical reason and acting. It is all
about a fundamental orientation. Because of that, it seems that the cognitive
content of charity has no role to play in judging the right course of action. (12)

With Aquinas, Sherwin argues that will and reason cannot be separated if we
want a true understanding of the moral life. As created beings, we are desiring,
willing beings. We, however, do not blindly follow our desires. As rational
creatures, "every act of the will is preceded by an act of the intellect." (13) We act in a
certain way because we believe that it contributes to our flourishing. Our appetites
follow our reason. The object of our will, our acting, is not merely "the good, but
the apprehended good."(14)  In order to become good people, we "[n]eed to acquire
wisdom and love. In the context of the "personal" character of love's goal, Aquinas'
teaching implies that in order to perform morally good acts, we must discover the
truth about God and ourselves, and love this truth in our actions. On the natural
level, wisdom and love are attained through the dispositions that the tradition calls
the cardinal virtues." (15)

Discovering the truth about God, ourselves, and what the right thing to do is
not a matter of subjective self-actualization. No, we acquire it by applying
universal principles of reason to our study and to concrete actions.

         The key to understanding Aquinas' theory of virtue is his notion that
         the universal and particular knowledge employed in practical
         reasoning flows from different sources. The universal knowledge
         flows from the natural habit of the first practical principles, while the
         particular knowledge is acquired through sense knowledge and
         experience. (16)

         [...] Aquinas holds that the will is naturally rightly ordered with regard
         to its proper object, which is the good of reason (bonum rationis).
         Aquinas elsewhere describes the good of reason as the "the good in
        general" (bonum universale). As we have seen, Aquinas maintains
        that included in the general notion of the good are all the particular
        things that reason apprehends as goods fitting to the agent him or
        herself. (17)

Fr. Sherwin's book is more detailed, technical, and rich than can be
explained here. He is an optimistic, clear and sympathetic voice. He is truly worth
reading. I believe he gives a very convincing argument not to see the will as
radically autonomous from reason.

        St. Thomas' theology suggests that any adequate portrayal of the
        moral life will respect the dynamic relationship between intellect and
        will, knowledge and love, in human action.
        Every human act if it is a truly human act, is done from knowledge
        and with love. Far from implying intellectual or psychological
        determinism. love's relationship to knowledge ensures that, even for
        the hardened sinner, moral growth is always possible.[A] core
        Thomistic principle remains true: when grace elevates and heals
        wounded human nature, it does so in a way that respects that nature. (18)


(7) Ibid. P. 11. Cf. For a more detailed discussion of the fundamental option see Germain Grisez,
The Way of the Lord Jesus, Chapter 16: The Distinction Between Grave and Light Matter,
Question B: What are the current theories of fundamental option? http://twotlj.org/G-1-16-B.html:
Beyond this general framework, current fundamental-option theories take two different forms.
One treats fundamental option as a basic commitment. Commitment is thought of either as an
extraordinary choice or an aspect of many choices. This approach begins with a fact: Many
people do make central commitments which organize their lives. From this fact proponents
proceed to the conclusion that everyone must make a most fundamental commitment, for or
against God (for, by explicit love of God or a commitment to live the moral life; or against, by an
opposite love or commitment). The basic commitment is supposed to establish a predominant
thrust or momentum, such that occasional acts incompatible with it usually cannot radically alter
or reverse it.
(4). The second form regards fundamental option as something more mysterious than a
basic commitment: a total self-disposal, attributed not to free choice but to another
freedom, often called “fundamental freedom” or “basic freedom.” Most who take this
approach overlook the existential dimension of free choice and attribute self-determination to
fundamental option. Some do realize that freedom of choice and self-determination are linked
together. But, supposing them nonidentical, they think one can freely choose in a way
inconsistent with one's fundamental option without altering that option.
(8) Sherwin. xx
(9) Ibid. P. xxi
(10) Idem
(11) Ibid. P. 15
(12) CF. For another list of criticism of the fundamental option see Germain Grisez, The Way of the
Lord Jesus, Chapter 16: The Distinction Between Grave and Light Matter Question E: What
other reasons tell against current theories of fundamental option?  http://www.twotlj.org/G-1-16-
E.html
(13) Sherwin, Ibid. P. 20
(14) Ibid. P. 21
(15) Ibid. P. 106
(16) Ibid. P. 112
(17) Ibid. P 113
(18) Ibid. P. 239/240