By David Schütz, at Sentire cum Ecclesia. David is a Catholic, married to Cathy, father of Maddy & Mia. Presently, he is the Executive Officer of the Ecumenical & Interfaith Commission of the Archdiocese of Melbourne. He was once a Lutheran pastor.
That's a question that Jeff Tan asks on his blog. And it is a good one--one that became acute for me about six and a half years ago...
Jeff's best answer is that of St Josemaria Escriva--which accords very well with the Lutheran theology of vocation. As Jeff puts it, that is "In my ordinary work, lived extraordinarily with Christ at its centre."
There may be opportunities for verbal witness as well as active witness. Family, friends and work colleagues (probably in that order) are the best possibilities--at least statistically.
If you are married and have a family, then the question is a no-brainer. Evangelise your spouse and children. Of course, if they are Christian too, this becomes mutual evangelisation which is really neat and what makes a strong spiritual family.
If you are a member of a parish, evangelise other members of the parish. No, really. We often forget that the best place for witnessing to our faith may be our faith community. Christian communities need to be constantly evangelised (which is why Father preaches homily every week, although he may have forgotten that). What about talking about the homily over coffee after mass instead of sport/weather/the kids etc.? Small groups and fellowship groups and bible studies etc. are great places to offer one another mutual evangelisation. Or get involved in RCIA (they could do with the help!). Hospitality to other members of the parish or to new members or even potential enquirers is another way. Invite them over for a meal and encourage them in the faith. Become a mentor to the young people in the parish. Organise a youth group aimed at strengthening young people in their committment to the faith! The possibilities are endless.
And never discount the blog. Yeah, you might only get a few readers, and most of them might already be Christian (in which case what I said above may apply), but that's a few readers more than you would be witnessing to without the blog! Also it is a very unintrusive method of evangelisation. It is pure "proposition" rather than "imposition".
I'm not keen on door knocking or on pestering your workmates with "do you have a personal relationship with Jesus." But you might find a work mate who is a lapsed Christian who might be open to some encouragement or might (if he/she knows you are Christian) come to you for advice. This happened to me when I was working as a school librarian. Teachers, and even the the headmaster (who was a lapsed Catholic), would drop into the Library every now and again with a personal question relating to religion or faith. You have to be ready for these opportunities.
As for doorknocking, well, this does work if there is a good purpose in it. Eg. If you are door knocking to let people know when service times are for Christmas in the local parish, or when trying to make contact with Catholics in the area who may not have made contact with the parish. But it has to be done as an official program of the parish, be supported by the priest, come with training, and is best done by someone who holds an office in the parish.
Just some ways. But St Escriva is right, your ordinary work done extraordinarily with Christ at the centre is always the base line for "non-professional" preachers!
Monday, January 7, 2008
Friday, December 28, 2007
The truth of Opus Dei
By J. Michael Parker, in Religion News Blog
Almost everybody from Kilimanjaro to Kalamazoo seems to know Opus Dei as a “rich, powerful, secret sect” that’s supposedly out to rule both the Catholic Church and the world. But most of this prevalent public image of Opus Dei (Latin for “Work of God”) seems based on a combination of anecdotal complaints from ex-members and popular fiction such as Dan Brown’s blockbuster novel “The Da Vinci Code.”
Brown produced a highly entertaining book that apparently has convinced millions that its claims about Opus Dei are factual while bearing little resemblance to the real organization, according to Opus Dei representatives.
John L. Allen Jr., Vatican correspondent for the independent National Catholic Reporter newspaper, had a different objective in mind: Comparing myth with reality. He is likely the only person to visit eight countries on four continents at his own expense for this purpose.
While his newest book won’t settle all questions to everyone’s satisfaction, it at least provides a factual basis for evaluating the 85,000-member movement’s character and practices.
Allen lays out his investigation and his conclusions in thorough detail, yet in a lively, eminently readable style.
He engages the reader while giving both defenders and critics of Opus Dei a due hearing and showing that many statements and attitudes in Opus Dei are open to differing interpretations.
Allen sees a significant gap between the myth and reality on almost every point: corporate wealth, elitism, secrecy, blind obedience, discrimination against women, an ultraconservative political agenda, manipulative and relentless recruiting tactics and concern for social justice. Yet he shows why the myths appear plausible to many.
Without casting doubt on critics’ claims of high-pressure, deceptive recruiting and mind control tactics, Allen concludes that such behavior is largely a thing of the distant past and even then was very exceptional, not the rule.
He points to the much larger numbers of Opus Dei members and ex-members who have had happy experiences with the movement and extol its contributions to their spiritual lives.
Whatever Opus Dei’s recruiting tactics, its nearly flat membership growth pattern seems to belie the image of an octopus-like monster grasping for control. Ditto for its finances. Its U.S. financial holdings are more analogous to a mid-sized diocese than to a corporate giant.
Most Opus Dei-related institutions aren’t owned by Opus Dei as such but by its members who found and operate them, he says.
Power in the Vatican? Same thing. Only about 20 Opus Dei members work there, and they tend to be in middle-level jobs without major influence. Only two cardinals and 20 bishops in the world have Opus Dei connections.
Two points where image and reality agree, he says, are Catholic orthodoxy and the resort of a minority of Opus Dei members to physical mortification.
On the first point, Opus Dei unapologetically emphasizes “thinking with the church” on matters of basic, settled doctrine. But he adds that most people who gravitate toward Opus Dei tend to be theologically conservative already; such attitudes aren’t imposed on them by Opus Dei.
Corporal mortification isn’t limited to Opus Dei and has centuries of history in Catholic spirituality, although it’s rare today. While crediting Opus Dei leaders for candor and sincerity, he encourages them to be pro-active in de-mystifying the movement’s finances, affiliated institutions, policies and the demands it makes on its members so as to dissipate the widespread suspicion.
Almost everybody from Kilimanjaro to Kalamazoo seems to know Opus Dei as a “rich, powerful, secret sect” that’s supposedly out to rule both the Catholic Church and the world. But most of this prevalent public image of Opus Dei (Latin for “Work of God”) seems based on a combination of anecdotal complaints from ex-members and popular fiction such as Dan Brown’s blockbuster novel “The Da Vinci Code.”
Brown produced a highly entertaining book that apparently has convinced millions that its claims about Opus Dei are factual while bearing little resemblance to the real organization, according to Opus Dei representatives.
John L. Allen Jr., Vatican correspondent for the independent National Catholic Reporter newspaper, had a different objective in mind: Comparing myth with reality. He is likely the only person to visit eight countries on four continents at his own expense for this purpose.
While his newest book won’t settle all questions to everyone’s satisfaction, it at least provides a factual basis for evaluating the 85,000-member movement’s character and practices.
Allen lays out his investigation and his conclusions in thorough detail, yet in a lively, eminently readable style.
He engages the reader while giving both defenders and critics of Opus Dei a due hearing and showing that many statements and attitudes in Opus Dei are open to differing interpretations.
Allen sees a significant gap between the myth and reality on almost every point: corporate wealth, elitism, secrecy, blind obedience, discrimination against women, an ultraconservative political agenda, manipulative and relentless recruiting tactics and concern for social justice. Yet he shows why the myths appear plausible to many.
Without casting doubt on critics’ claims of high-pressure, deceptive recruiting and mind control tactics, Allen concludes that such behavior is largely a thing of the distant past and even then was very exceptional, not the rule.
He points to the much larger numbers of Opus Dei members and ex-members who have had happy experiences with the movement and extol its contributions to their spiritual lives.
Whatever Opus Dei’s recruiting tactics, its nearly flat membership growth pattern seems to belie the image of an octopus-like monster grasping for control. Ditto for its finances. Its U.S. financial holdings are more analogous to a mid-sized diocese than to a corporate giant.
Most Opus Dei-related institutions aren’t owned by Opus Dei as such but by its members who found and operate them, he says.
Power in the Vatican? Same thing. Only about 20 Opus Dei members work there, and they tend to be in middle-level jobs without major influence. Only two cardinals and 20 bishops in the world have Opus Dei connections.
Two points where image and reality agree, he says, are Catholic orthodoxy and the resort of a minority of Opus Dei members to physical mortification.
On the first point, Opus Dei unapologetically emphasizes “thinking with the church” on matters of basic, settled doctrine. But he adds that most people who gravitate toward Opus Dei tend to be theologically conservative already; such attitudes aren’t imposed on them by Opus Dei.
Corporal mortification isn’t limited to Opus Dei and has centuries of history in Catholic spirituality, although it’s rare today. While crediting Opus Dei leaders for candor and sincerity, he encourages them to be pro-active in de-mystifying the movement’s finances, affiliated institutions, policies and the demands it makes on its members so as to dissipate the widespread suspicion.
Either you go totally for God or you don't
By Uncle Dick or rliong in Tsinoy.com, a Chinese-Filipino site.
Many thought that the Da Vinci Code is anti-Opus Dei but the fact is: it is anti-Christ. Mixing some facts with fiction with the aim of selling a book and making piles of money. But I am digressing.
Opus Dei means many things to many people. For some, it is a sneaking Catholic secret society. For others, it is a group of fanatics - the predecessors of the El Shaddai. Still for some, it is a group of snobbish, elitist, holier-than-thou conservative Catholics. For those who know them well - including myself - it is a Catholic organization trying to spread Christ's gospel and to help people to get into heaven in their own disciplined way.
Who is right? It depends on which side you are in when looking into the Opus Dei. Since it is an organization of men - and not everyone is perfect - it is not perfect with a few snobbish, elitist members. As for being fanatics and ultra-conservative, well, either you go totally for God or you don't. It is not whether you are conservative or progressive. There is only one Catholic Church teaching, you either follow it or not. (I was tempted to take the easy way out many times - to be a born-again following the bible in the way I want to interpret it and following my own conscience, the way I was brought up.)
Luckily, I met this group with an unbiased mind when there were no bad publicity surfacing yet. I was able to see it as it was - a religious group just like any other with its positive and not-so-positive sides. I believe that there is no such thing as "negative sides" in an institutions approved by our Catholic Church. It is more of a matter of more positive or less positive. The "negatives" belong to the "dark side."
I saw many dedicated priests and members. Like any institution, it has its share of "ex-members", its friends and foes, for many different reasons. For the same reason, there are people who hate and campaign against Mother Teresa and her works too.
What I simply know is this: St. Josemaria helps me when I asked for his intercession and he will surely help the institution that he had founded. Look at the "good apples" in the barrel and let those "bad ones" rot.
No, I am not a member and not everyone in the Opus Dei is my friend.
Many thought that the Da Vinci Code is anti-Opus Dei but the fact is: it is anti-Christ. Mixing some facts with fiction with the aim of selling a book and making piles of money. But I am digressing.
Opus Dei means many things to many people. For some, it is a sneaking Catholic secret society. For others, it is a group of fanatics - the predecessors of the El Shaddai. Still for some, it is a group of snobbish, elitist, holier-than-thou conservative Catholics. For those who know them well - including myself - it is a Catholic organization trying to spread Christ's gospel and to help people to get into heaven in their own disciplined way.
Who is right? It depends on which side you are in when looking into the Opus Dei. Since it is an organization of men - and not everyone is perfect - it is not perfect with a few snobbish, elitist members. As for being fanatics and ultra-conservative, well, either you go totally for God or you don't. It is not whether you are conservative or progressive. There is only one Catholic Church teaching, you either follow it or not. (I was tempted to take the easy way out many times - to be a born-again following the bible in the way I want to interpret it and following my own conscience, the way I was brought up.)
Luckily, I met this group with an unbiased mind when there were no bad publicity surfacing yet. I was able to see it as it was - a religious group just like any other with its positive and not-so-positive sides. I believe that there is no such thing as "negative sides" in an institutions approved by our Catholic Church. It is more of a matter of more positive or less positive. The "negatives" belong to the "dark side."
I saw many dedicated priests and members. Like any institution, it has its share of "ex-members", its friends and foes, for many different reasons. For the same reason, there are people who hate and campaign against Mother Teresa and her works too.
What I simply know is this: St. Josemaria helps me when I asked for his intercession and he will surely help the institution that he had founded. Look at the "good apples" in the barrel and let those "bad ones" rot.
No, I am not a member and not everyone in the Opus Dei is my friend.
The best way to dispel the aura of mystery surrounding Opus Dei is to shine a bright light on it
By Ed Dobeas of Amazon.com
For readers of The Da Vinci Code, John Allen's book on Opus Dei may be something of a revelation. One opens it expecting to find at the very least GPS coordinates pinpointing albino monk training camps. Or perhaps full disclosure of untold wealth flowing through offshore bank accounts.
Instead one finds exhaustive research, interviews and careful analysis that reveal a group alive with ideas and purpose, but a bit short on sinister plans. Removing the sense of mystery surrounding Opus Dei may not serve future thriller writers well, but the journey is fascinating in its own right.
Allen's biography of Opus Dei is also necessarily a brief biography of Saint Josemaría Escrivá, born in Spain in 1902, whose vision of the sanctification of work gave birth to Opus Dei, or "The Work" as its members call it. The idea of finding sanctification through work was not original to Escrivá, but the power of his vision certainly brought it to a fuller realization within the Catholic church.
Allen explores this central idea that "one can find God through the practice of law, engineering or medicine, by picking up the garbage or by delivering the mail, if one brings to that work the proper Christian spirit." For Escrivá sanctification flowed in equal measure both in and outside the walls of the church.
Much of Allen's own work getting to know Opus Dei is done with numerous, wide-ranging personal interviews, from the halls of the Vatican, to Africa, to U.S. suburbs. Allen is also careful to include voices of ex-members. He recognizes the best way to dispel the aura of mystery surrounding Opus Dei is to shine a bright light on it, and with a remarkable degree of cooperation from Opus Dei itself, that is exactly what he does.
His aggressiveness in countering conspiracy theory with information reaches its apex in the only slow-going chapter in the entire book, a survey of Opus Dei's financial holdings and activities where a double-shot of cappuccino is recommended before attacking the endless lists detailing financial information.
Ultimately, Allen's work comes across as a balanced, perceptive inquiry into a group that, while perhaps not preferring the center stage limelight, does not suffer greatly when exposed to it.
For readers of The Da Vinci Code, John Allen's book on Opus Dei may be something of a revelation. One opens it expecting to find at the very least GPS coordinates pinpointing albino monk training camps. Or perhaps full disclosure of untold wealth flowing through offshore bank accounts.
Instead one finds exhaustive research, interviews and careful analysis that reveal a group alive with ideas and purpose, but a bit short on sinister plans. Removing the sense of mystery surrounding Opus Dei may not serve future thriller writers well, but the journey is fascinating in its own right.
Allen's biography of Opus Dei is also necessarily a brief biography of Saint Josemaría Escrivá, born in Spain in 1902, whose vision of the sanctification of work gave birth to Opus Dei, or "The Work" as its members call it. The idea of finding sanctification through work was not original to Escrivá, but the power of his vision certainly brought it to a fuller realization within the Catholic church.
Allen explores this central idea that "one can find God through the practice of law, engineering or medicine, by picking up the garbage or by delivering the mail, if one brings to that work the proper Christian spirit." For Escrivá sanctification flowed in equal measure both in and outside the walls of the church.
Much of Allen's own work getting to know Opus Dei is done with numerous, wide-ranging personal interviews, from the halls of the Vatican, to Africa, to U.S. suburbs. Allen is also careful to include voices of ex-members. He recognizes the best way to dispel the aura of mystery surrounding Opus Dei is to shine a bright light on it, and with a remarkable degree of cooperation from Opus Dei itself, that is exactly what he does.
His aggressiveness in countering conspiracy theory with information reaches its apex in the only slow-going chapter in the entire book, a survey of Opus Dei's financial holdings and activities where a double-shot of cappuccino is recommended before attacking the endless lists detailing financial information.
Ultimately, Allen's work comes across as a balanced, perceptive inquiry into a group that, while perhaps not preferring the center stage limelight, does not suffer greatly when exposed to it.
Secret of Opus Dei: members do not wear religion on their armsleeves
By Fr. John Trigilio in EWTN
Msgr. Escriva devised a spirituality of and for the laity.
Opus Dei, the Work of God, is a means by which the Catholic faithful sanctify themselves and the world in which they live and work. It is comprised of all walks of life, doctors, lawyers, homemakers, teachers, students, bus drivers, retirees, etc.
The goal is for each member of Opus Dei to bring their Roman Catholic faith into their whole life, home, work & play.
As leaven in the world, the laity being in the world bring Christ and the Catholic Faith into that same world by the way they practice their Faith. The clergy's function is to help the laity find their spirituality and to help them bring the faith to the world.
Opus Dei, then, is a vehicle by which its members sanctify the world by sanctifying themselves in whatever situation and condition and vocation they find themselves.
The so-called "secret" of Opus Dei is that the members do not wear their religion on their armsleeves. They are very well read in the Magisterial teachings of the Church, are very loyal to the Holy See, and they quietly but effectively defend Church dogma and faithfully practice their Catholic Faith 24 hours a day without crediting it to Opus Dei, necessarily. Their absence of self-publicity breeds contempt from their enemies who see them as clandestine. In reality, it is nothing more than humility.
Opus Dei members study the Faith and they INFUSE Catholic virtues into a secular world and secular society. Rather than selling out to the social mores of the pagan culture like modern sycophants, Opus Dei members uphold the moral and doctrinal teachings of the Church and encourage all men and women of all faiths to obey the Natural Moral Law. Due to their resistance of diluting Church law, many opponents accuse Opus Dei of being anti-ecumenical.
All in all, Opus Dei is a superb method for any Catholic Christian to know their Faith more fully, to create a concrete strategy for Christianizing the world and to build up the kingdom of God via ALL members of the Church, lay and clergy.
Msgr. Escriva devised a spirituality of and for the laity.
Opus Dei, the Work of God, is a means by which the Catholic faithful sanctify themselves and the world in which they live and work. It is comprised of all walks of life, doctors, lawyers, homemakers, teachers, students, bus drivers, retirees, etc.
The goal is for each member of Opus Dei to bring their Roman Catholic faith into their whole life, home, work & play.
As leaven in the world, the laity being in the world bring Christ and the Catholic Faith into that same world by the way they practice their Faith. The clergy's function is to help the laity find their spirituality and to help them bring the faith to the world.
Opus Dei, then, is a vehicle by which its members sanctify the world by sanctifying themselves in whatever situation and condition and vocation they find themselves.
The so-called "secret" of Opus Dei is that the members do not wear their religion on their armsleeves. They are very well read in the Magisterial teachings of the Church, are very loyal to the Holy See, and they quietly but effectively defend Church dogma and faithfully practice their Catholic Faith 24 hours a day without crediting it to Opus Dei, necessarily. Their absence of self-publicity breeds contempt from their enemies who see them as clandestine. In reality, it is nothing more than humility.
Opus Dei members study the Faith and they INFUSE Catholic virtues into a secular world and secular society. Rather than selling out to the social mores of the pagan culture like modern sycophants, Opus Dei members uphold the moral and doctrinal teachings of the Church and encourage all men and women of all faiths to obey the Natural Moral Law. Due to their resistance of diluting Church law, many opponents accuse Opus Dei of being anti-ecumenical.
All in all, Opus Dei is a superb method for any Catholic Christian to know their Faith more fully, to create a concrete strategy for Christianizing the world and to build up the kingdom of God via ALL members of the Church, lay and clergy.
Wednesday, December 26, 2007
I'm gonna say something that many might gasp at
By Josh Fallaw at Catholic Answers Forum. He is 31 years old and his work involves Tech Support.
I, like many others I'm sure, never heard of St. Josemaria or Opus Dei until the DaVinci Code, after which I just had to check it out.
Now I'm gonna say something that many might gasp at: Thank God for the DaVinci Code!
Upon studying their excellent website, and reading a book on Opus Dei written by a non-Catholic (it was actually totally neutral, simply giving the history and practices of the organization), and reading The Way, as well as watching the videos of St. Josemaria that are regularly posted on the website, I started praying to that wise and wonderful Saint for intercession that I might find my proper place and career path at my place of employment, which I was considering leaving.
Not a week later, I was approached by the Training Coordinator and asked to train the class of new technicians starting in January! There is no raise, but I would be doing what I love- helping others! I already have so many plans on how I'm going to train them better than I was trained, and look forward to the day I can see them advance in the company.
I am certain that this blessing was solely due to the intercession of St. Josemaria. I immediately bought a medal of the Saint and took up a private devotion, and have received many spiritual blessings.
I have contacted the only Opus Dei members in the area (four hundred miles away in Albuquerque) and am communicating with the husband. I plan to attend a retreat or event at the earliest opportunity. I encourage anyone to visit www.opusdei.org or www.josemariaescriva.info/ and learn more about this man and his Work!
__________________
I, like many others I'm sure, never heard of St. Josemaria or Opus Dei until the DaVinci Code, after which I just had to check it out.
Now I'm gonna say something that many might gasp at: Thank God for the DaVinci Code!
Upon studying their excellent website, and reading a book on Opus Dei written by a non-Catholic (it was actually totally neutral, simply giving the history and practices of the organization), and reading The Way, as well as watching the videos of St. Josemaria that are regularly posted on the website, I started praying to that wise and wonderful Saint for intercession that I might find my proper place and career path at my place of employment, which I was considering leaving.
Not a week later, I was approached by the Training Coordinator and asked to train the class of new technicians starting in January! There is no raise, but I would be doing what I love- helping others! I already have so many plans on how I'm going to train them better than I was trained, and look forward to the day I can see them advance in the company.
I am certain that this blessing was solely due to the intercession of St. Josemaria. I immediately bought a medal of the Saint and took up a private devotion, and have received many spiritual blessings.
I have contacted the only Opus Dei members in the area (four hundred miles away in Albuquerque) and am communicating with the husband. I plan to attend a retreat or event at the earliest opportunity. I encourage anyone to visit www.opusdei.org or www.josemariaescriva.info/ and learn more about this man and his Work!
__________________
Tuesday, December 18, 2007
Patriarchate of Moscow welcomes Opus Dei presence in Russia
By Catholic News Agency, Moscow, Dec 18, 2007 / 11:42 am (CNA)
The vice president of the Department of Foreign Ecclesial Affairs of the Patriarchate of Moscow, Archpriest Vsevolod Chaplin, welcomed the personal prelature of Opus Dei, which recently opened a community in Russia, and said its energy and fidelity “to Christian ideals are worthy of great respect.”
“Opus Dei has as its mission strengthening Christian values in today’s society, which moves us to sympathy,” the archpriest said in recent statements. The vicar for Opus Dei in Moscow, Father Jose Antonio Senovilla Garcia, said his community has gone to Russia “to encourage the people to be good orthodox believers, to find God in their daily lives and to help others.”
Father Senovilla noted that the Russian Orthodox Church has welcomed the presence of Opus Dei in the country, and he said he was “very happy to be here” and that he “has not had any problems.”
The new Opus Dei center in Moscow was inaugurated on June 26, the feast of its founder, St. Josemaria Escriva de Balaguer.
The vice president of the Department of Foreign Ecclesial Affairs of the Patriarchate of Moscow, Archpriest Vsevolod Chaplin, welcomed the personal prelature of Opus Dei, which recently opened a community in Russia, and said its energy and fidelity “to Christian ideals are worthy of great respect.”
“Opus Dei has as its mission strengthening Christian values in today’s society, which moves us to sympathy,” the archpriest said in recent statements. The vicar for Opus Dei in Moscow, Father Jose Antonio Senovilla Garcia, said his community has gone to Russia “to encourage the people to be good orthodox believers, to find God in their daily lives and to help others.”
Father Senovilla noted that the Russian Orthodox Church has welcomed the presence of Opus Dei in the country, and he said he was “very happy to be here” and that he “has not had any problems.”
The new Opus Dei center in Moscow was inaugurated on June 26, the feast of its founder, St. Josemaria Escriva de Balaguer.
Wednesday, December 12, 2007
Begin Again
By Sara, at Those That Wonder
This post could also be titled, "Back to the Drawing Board," as I am feeling the frustration all mothers feel at not having the time to do all that we'd like to do.
This past October when I was on a women's retreat at our parish, I was reading an excellent little book, The Way, by the Spanish priest and saint, Jose Maria Escriva. That is where I got "begin again," it is an exhortation from him, and it is inspired by Him who is merciful forgiveness.
I think we need to pull in and check up on our priorities when we feel overwhelmed. Are we, in this order: first, a disciple of Christ, second, a "dream" wife to our husband, and third, a loving mother to our children. All this must be lived at once, which is a tricky business. I wish I could express this better, but here goes: I am both an idealist and a realist. All this means that I think we should dream big, while, at the same time, be gentle and forgiving with ourselves and others (this is the realist part).
That's all for now as I am off to pray, do some math and fold some (and put away!) laundry.
Thank you Lord Jesus for unending new beginnings. You are the Word made flesh and you lift us up every time we fall. Please put Your Holy Desires on our hearts!
This post could also be titled, "Back to the Drawing Board," as I am feeling the frustration all mothers feel at not having the time to do all that we'd like to do.
This past October when I was on a women's retreat at our parish, I was reading an excellent little book, The Way, by the Spanish priest and saint, Jose Maria Escriva. That is where I got "begin again," it is an exhortation from him, and it is inspired by Him who is merciful forgiveness.
I think we need to pull in and check up on our priorities when we feel overwhelmed. Are we, in this order: first, a disciple of Christ, second, a "dream" wife to our husband, and third, a loving mother to our children. All this must be lived at once, which is a tricky business. I wish I could express this better, but here goes: I am both an idealist and a realist. All this means that I think we should dream big, while, at the same time, be gentle and forgiving with ourselves and others (this is the realist part).
That's all for now as I am off to pray, do some math and fold some (and put away!) laundry.
Thank you Lord Jesus for unending new beginnings. You are the Word made flesh and you lift us up every time we fall. Please put Your Holy Desires on our hearts!
It is my conviction that there are many who wish to live to the mind and heart of St. Josemaria.
By Archbishop Cormac Murphy O'Connor of Westminster
Saint Josemaria calls everyone to holiness. He asks each and everyone to love no matter where they work or where they are. It’s the combination of work and prayer that’s at the heart of the apostolate.
It is my conviction that there are many who wish to live to the mind and heart of St. Josemaria.
The new millennium is a time of great challenge and great opportunity for the Church in our country.
It is very clear to me that you as members of Opus Dei have a clear part to play in the mission of the Church.
Saint Josemaria calls everyone to holiness. He asks each and everyone to love no matter where they work or where they are. It’s the combination of work and prayer that’s at the heart of the apostolate.
It is my conviction that there are many who wish to live to the mind and heart of St. Josemaria.
The new millennium is a time of great challenge and great opportunity for the Church in our country.
It is very clear to me that you as members of Opus Dei have a clear part to play in the mission of the Church.
Monday, December 10, 2007
I was always free to come and go as I pleased
By Dave, at Political Dogs. Dave is a non-Catholic.
The Associated Press (AP) refers to Opus Dei as an "ultraconservative movement" which has "been accused of secretive, cult-like practices, brainwashing of members into blind devotion and murky financial dealings." Most people, even Catholics, have no idea what Opus Dei is about and are surprised to find that there may be a "secret society" within the Roman Catholic church.
If one reads the hot-selling book "The Da Vinci Code," which I have not, one might come away with the feeling that there is much secretive, perhaps clandestine, stuff going on behind the scenes in the Roman Catholic church. Then again, maybe this whole thing is just hype.
My experiences with Opus Dei came while I was a college student. I am not catholic but I did attend a catholic university and was befriended by a priest who happened to be my philosophy professor and an Opus Dei member. The way the group was described to me is a section of the church which owes allegiance directly to the pope and which practices prayer through work. To put it another way, there are some who believe that acting in a perfunctory and non-caring way is a form of blasphemy, it dishonors God.
Opus Dei members acknowledge that work fills the largest single chunk of our day after we are done sleeping, so to approach work as a means of prayer is truly to give a large chunk of your day up to God. I did not join the group nor convert to Roman Catholicism but I acknowledge that as a Protestant, I do hold much in common with Catholics in general and, as a person, I agree with Opus Dei that viewing my actions during the work day as a prayer is helpful on a number of levels.
As I said, I did not join Opus Dei. That probably had more to do with where I was at the time I made acquaintance with the group than it did with the group itself.
The group is conservative because it believes as a matter of philosophy that the World holds Truths, those Truths are absolute, and those Truths are God's law. There is no wiggle room for, as examples, the mandates of the Ten Commandments or the behaviors Jesus instructed upon in the Sermon on the Mount.
Killing is wrong. Killing is killing. Abortion is killing. Therefore abortion is wrong. To fantasize about another's wife is the functional equivalent of adultery. It is strict and simple but many would agree undeniable.
I never found the group to attempt brain washing. It is a group of very bright people who enjoy discussing classical philosophy. I was always free to come and go as I pleased. Members gave me a few philosophy books which helped me to grow and often took great pleasure in discussing the meanings behind books and ideas. It was very much like some sort of club of intellectuals which, of course, had religion at its core.
Opus Dei members hold firm to strict values. They live their faith. They also happen to mostly work in the real world, frequently as business people, and as a result they do tend to make a lot of money. It isn't that the group consists of a secret society of extremely wealthy and powerful business people. Rather it is that a person who views his work days as being watched over by God, at least as much as his one hour per week at church, is likely to succeed!
I doubt my mentor professor brought up the group because he felt I would be a good person for espionage operations. Rather he felt I was a moral individual who believed in God and hard work. So Opus Dei generates a few bucks for the church.
It also is very active in such movements as the anti-abortion one. As such it is ripe cannon fodder for pro-abortion activists and those who fear conservative thinking as stemming from brainwashing and the like.
Before you form your opinion about Opus Dei, take a look for yourself. The group is hardly secretive. Look 'em up and pay 'em a visit. But be forewarned, you may find them, their beliefs and mission irresistible.
The Associated Press (AP) refers to Opus Dei as an "ultraconservative movement" which has "been accused of secretive, cult-like practices, brainwashing of members into blind devotion and murky financial dealings." Most people, even Catholics, have no idea what Opus Dei is about and are surprised to find that there may be a "secret society" within the Roman Catholic church.
If one reads the hot-selling book "The Da Vinci Code," which I have not, one might come away with the feeling that there is much secretive, perhaps clandestine, stuff going on behind the scenes in the Roman Catholic church. Then again, maybe this whole thing is just hype.
My experiences with Opus Dei came while I was a college student. I am not catholic but I did attend a catholic university and was befriended by a priest who happened to be my philosophy professor and an Opus Dei member. The way the group was described to me is a section of the church which owes allegiance directly to the pope and which practices prayer through work. To put it another way, there are some who believe that acting in a perfunctory and non-caring way is a form of blasphemy, it dishonors God.
Opus Dei members acknowledge that work fills the largest single chunk of our day after we are done sleeping, so to approach work as a means of prayer is truly to give a large chunk of your day up to God. I did not join the group nor convert to Roman Catholicism but I acknowledge that as a Protestant, I do hold much in common with Catholics in general and, as a person, I agree with Opus Dei that viewing my actions during the work day as a prayer is helpful on a number of levels.
As I said, I did not join Opus Dei. That probably had more to do with where I was at the time I made acquaintance with the group than it did with the group itself.
The group is conservative because it believes as a matter of philosophy that the World holds Truths, those Truths are absolute, and those Truths are God's law. There is no wiggle room for, as examples, the mandates of the Ten Commandments or the behaviors Jesus instructed upon in the Sermon on the Mount.
Killing is wrong. Killing is killing. Abortion is killing. Therefore abortion is wrong. To fantasize about another's wife is the functional equivalent of adultery. It is strict and simple but many would agree undeniable.
I never found the group to attempt brain washing. It is a group of very bright people who enjoy discussing classical philosophy. I was always free to come and go as I pleased. Members gave me a few philosophy books which helped me to grow and often took great pleasure in discussing the meanings behind books and ideas. It was very much like some sort of club of intellectuals which, of course, had religion at its core.
Opus Dei members hold firm to strict values. They live their faith. They also happen to mostly work in the real world, frequently as business people, and as a result they do tend to make a lot of money. It isn't that the group consists of a secret society of extremely wealthy and powerful business people. Rather it is that a person who views his work days as being watched over by God, at least as much as his one hour per week at church, is likely to succeed!
I doubt my mentor professor brought up the group because he felt I would be a good person for espionage operations. Rather he felt I was a moral individual who believed in God and hard work. So Opus Dei generates a few bucks for the church.
It also is very active in such movements as the anti-abortion one. As such it is ripe cannon fodder for pro-abortion activists and those who fear conservative thinking as stemming from brainwashing and the like.
Before you form your opinion about Opus Dei, take a look for yourself. The group is hardly secretive. Look 'em up and pay 'em a visit. But be forewarned, you may find them, their beliefs and mission irresistible.
Tuesday, December 4, 2007
Zhanara discovers Catholicism in Amsterdam
In the city of canals, it’s already dark. At the Church of Our Lady of Amsterdam, after the sun has set, the Pascal Vigil begins.
To Zhanara, this celebration has a special meaning: she will become a daughter of God in the Catholic Church. She came closer to the faith by the grace of God; the help of a group of friends made the way easier.
How did you prepare for Baptism, Confirmation and Holy Communion?
In September 2006, I found information on the Internet about the church of Our Lady of Amsterdam. That’s how I came in contact with its rector, Fr. Ploeg. From him I received all kinds of help and encouragement. He suggested that I follow a Christian doctrine course at the Aenstal Residence, located in the middle of Amsterdam.
I also attended meditations on the gospel preached by this priest at Aenstal. I met other girls and saw in practice what it’s like being a Catholic. I was impressed by the way they helped me to know the doctrine and to practice love for God. These weekly meditations were a great inspiration for me.
My friend Marco was a constant support along my path towards Christianity, always willing to explain different aspects of the faith. Another important part of my preparation was a spiritual retreat at the Zonnenwende Conference Center. I spent four days devoted to deepening my knowledge and love of God.
To Zhanara, this celebration has a special meaning: she will become a daughter of God in the Catholic Church. She came closer to the faith by the grace of God; the help of a group of friends made the way easier.
How did you prepare for Baptism, Confirmation and Holy Communion?
In September 2006, I found information on the Internet about the church of Our Lady of Amsterdam. That’s how I came in contact with its rector, Fr. Ploeg. From him I received all kinds of help and encouragement. He suggested that I follow a Christian doctrine course at the Aenstal Residence, located in the middle of Amsterdam.
I also attended meditations on the gospel preached by this priest at Aenstal. I met other girls and saw in practice what it’s like being a Catholic. I was impressed by the way they helped me to know the doctrine and to practice love for God. These weekly meditations were a great inspiration for me.
My friend Marco was a constant support along my path towards Christianity, always willing to explain different aspects of the faith. Another important part of my preparation was a spiritual retreat at the Zonnenwende Conference Center. I spent four days devoted to deepening my knowledge and love of God.
Thursday, November 29, 2007
Opus Dei, a Catholic personal prelature
By Wikipedia on Opus Dei, version of November 27, 2006
John Paul II established Opus Dei as a personal prelature of the Catholic Church on 28 November 1982.
This legal framework, the Pope said, is "perfectly suited" to Opus Dei's "true nature and theological characteristics": a unified, secular, international body of priests and lay people, both men and women, sharing the same vocation with no distinctions, under the governance of one head.
Being a part of the Church's hierarchical structure, like a diocese, indicates that Opus Dei is an integral part of the Church itself, and not a mere product of voluntary association.
Personal prelatures, similar to dioceses and military ordinariates, are under the governance of the Vatican's Congregation for Bishops. These 3 types of ecclesiastical structures are composed of lay people served by their own secular clergy and prelate. Unlike dioceses which cover territories, personal prelatures —like military ordinariates— take charge of persons as regards some objectives regardless of where they live.
As to "what the law lays down for all the ordinary faithful", the lay members of Opus Dei, being no different from other Catholics, "continue to be ... under the jurisdiction of the diocesan bishop", in the words of John Paul II's Ut Sit.
John Paul II established Opus Dei as a personal prelature of the Catholic Church on 28 November 1982.
This legal framework, the Pope said, is "perfectly suited" to Opus Dei's "true nature and theological characteristics": a unified, secular, international body of priests and lay people, both men and women, sharing the same vocation with no distinctions, under the governance of one head.
Being a part of the Church's hierarchical structure, like a diocese, indicates that Opus Dei is an integral part of the Church itself, and not a mere product of voluntary association.
Personal prelatures, similar to dioceses and military ordinariates, are under the governance of the Vatican's Congregation for Bishops. These 3 types of ecclesiastical structures are composed of lay people served by their own secular clergy and prelate. Unlike dioceses which cover territories, personal prelatures —like military ordinariates— take charge of persons as regards some objectives regardless of where they live.
As to "what the law lays down for all the ordinary faithful", the lay members of Opus Dei, being no different from other Catholics, "continue to be ... under the jurisdiction of the diocesan bishop", in the words of John Paul II's Ut Sit.
Tuesday, November 27, 2007
25 years ago, John Paul II made Opus Dei a personal prelature
John Paul II's Apostolic Constitution Ut Sit (extract and edited version):
With very great hope, the Church directs its attention and maternal care to Opus Dei, which—by divine inspiration—the Servant of God Josemaria Escriva de Balaguer founded in Madrid on October 2, 1928, so that it may always be an apt and effective instrument of the salvific mission which the Church carries out for the life of the world.
From its beginnings, this Institution has in fact striven, not only to illuminate with new lights the mission of the laity in the Church and in society, but also to put it into practice.
It has also endeavored to put into practice the teaching of the universal call to sanctity, and to promote at all levels of society the sanctification of ordinary work, and by means of ordinary work.
Furthermore, through the Sacerdotal Society of the Holy Cross, it has helped diocesan priests to live this teaching, in the exercise of their sacred ministry.
Opus Dei has spread and works in a large number of dioceses throughout the world. It is an apostolic organism made up of priests and laity, both men and women, which is at the same time organic and undivided. This means it is an institution endowed with a unity of spirit, of aims, of government and of formation.
Since Opus Dei has grown, with the help of divine grace, it has become necessary to give it a juridical configuration which is suited to its specific characteristics.
With very great hope, the Church directs its attention and maternal care to Opus Dei, which—by divine inspiration—the Servant of God Josemaria Escriva de Balaguer founded in Madrid on October 2, 1928, so that it may always be an apt and effective instrument of the salvific mission which the Church carries out for the life of the world.
From its beginnings, this Institution has in fact striven, not only to illuminate with new lights the mission of the laity in the Church and in society, but also to put it into practice.
It has also endeavored to put into practice the teaching of the universal call to sanctity, and to promote at all levels of society the sanctification of ordinary work, and by means of ordinary work.
Furthermore, through the Sacerdotal Society of the Holy Cross, it has helped diocesan priests to live this teaching, in the exercise of their sacred ministry.
Opus Dei has spread and works in a large number of dioceses throughout the world. It is an apostolic organism made up of priests and laity, both men and women, which is at the same time organic and undivided. This means it is an institution endowed with a unity of spirit, of aims, of government and of formation.
Since Opus Dei has grown, with the help of divine grace, it has become necessary to give it a juridical configuration which is suited to its specific characteristics.
Sunday, November 25, 2007
Largely accomplished by everyday Joes
By Margaret in Catholic Answers Forum
Reacting to a post on whether or not the current living conditions are incompatible with holiness, Margaret makes the following post:
I’m afraid I’m going to have to disagree with the assertion that current living conditions are incompatible with holiness.
As you yourself noted, we are all called to holiness. I realize that our culture is now largely working in direct opposition to human decency and morality, but that neither excuses us from striving for sanctity nor requires that we withdraw from the world at large.
I belong to Opus Dei, and we are pretty strong believers in the possibility of being a saint in the middle of the world. One of the models that St. Josemaria, our founder, held up for us, were the early Christians. They lived in a profoundly pagan society that was going to rot from within in less than three hundred years. Yet in the midst of that, they managed to spread the light of Christ throughout the known world. This was largely accomplished by everyday Joes—farmers, soldiers, merchants, etc.—who simply went about their day being Christians in the midst of this paganism. They obviously didn’t feel that their corrupted culture was incompatible with holiness.
Reacting to a post on whether or not the current living conditions are incompatible with holiness, Margaret makes the following post:
I’m afraid I’m going to have to disagree with the assertion that current living conditions are incompatible with holiness.
As you yourself noted, we are all called to holiness. I realize that our culture is now largely working in direct opposition to human decency and morality, but that neither excuses us from striving for sanctity nor requires that we withdraw from the world at large. I belong to Opus Dei, and we are pretty strong believers in the possibility of being a saint in the middle of the world. One of the models that St. Josemaria, our founder, held up for us, were the early Christians. They lived in a profoundly pagan society that was going to rot from within in less than three hundred years. Yet in the midst of that, they managed to spread the light of Christ throughout the known world. This was largely accomplished by everyday Joes—farmers, soldiers, merchants, etc.—who simply went about their day being Christians in the midst of this paganism. They obviously didn’t feel that their corrupted culture was incompatible with holiness.
Making a Good Confession
By Miss Kade
So I've been reading Scott Hahn's "Lord, Have Mercy." It's all about his thoughts and observations on the sacrament of penance. I started reading it a week or two ... I'm almost done now. I'm realizing there is a LOT that goes into this sacrament. It's nothing to gloss over and as this is one of the major differences from my non-denominational days, its something I need to be very attentive of.
I'm really trying to figure out what goes into making a "good" Confession. Mr. Hahn says one of the best ways to do that is to know what doesn't make it a good Confession. He outlines some very good points for the not-so-great confessions.
One of the biggest trademarks of a poor confession: withholding the truth, or the full truth. We are so tempted to brush our offenses under the rug, minimize them as much as possible. But then we don't really receive the fullness of the sacrament then, now do we? We can't possibly, because we only get out of it as much as we put into it. And if you're not truly confessing, you can't truly receive the grace that comes from the confessing!! What a waste of our confessor's time, and of our time really.
I have to stop for a second, I used the word "offenses." That is huge! When I was studying Opus Dei (which I need to get back into, I'm not sure I don't want to be a little devotee just yet!), I was obviously reading a lot of St. Josemaria Escriva's writings. One of the biggest things I noticed about his language was that he referred to sin, not so much as "sin," but more as "offenses against our Lord." Wow! Never really thought about it with that terminology, but it makes so much more sense. I'd like to get rid of the word "sin" altogether. It's such a vile, nasty little thing. It can become such a barrier with its connotations between us and our God.
It's like "sex"... let's just stop calling it sex. Instead, let's call it what it is, "baby-making!" If you aren't prepared to make a child together, forget it for that night, because that's what you're doing! Instead of using the word "sin" so much in talking about our sins, I think we should start using the phrase "offending our Lord" a lot more! That is what we are actually doing! It cuts out the wedge that stands between our evil desires and our Lord altogether. It chokes the life out of making it just about ourselves and our bad nature. It is, at the very least, between us and God. BOTH are involved.
So when we are pouring out our instances where we have deeply offended our Lord, our beautiful Savior, to our confessor, we shouldn't hold anything back. We're dealing with the One who loves us most, and He deserves nothing less than our complete and total surrender. The grace will flow in only if we pour ourselves out.
Monday, November 19, 2007
The first time I heard of it I was captivated
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| AT the “twilight of his years,” marketing guro [teacher in Filipino], Manoling de Leon, has written Pinoy Pilgrim: In Search of Filipino Identity, which is a marketing text, a memoir and a spiritual journal and Baedeker rolled into one. When martial law was declared in 1972, the Manila Chronicle, then one of the four major broadsheets, was in the middle of a marketing drive masterminded by Manoling. “I’m a veteran marketing man after all. I think along the lines of satisfying a need or filling a demand,” he says. The book may be divided into three major sections: business, family and faith. And Manoling wove them all together seamlessly. But let me start with his encounter with faith, with Opus Dei, as a matter of fact. Manoling first heard of Opus Dei while working in Madrid but did not get to really know it until he met Fr. Joe Cremades in Manila. After that, “I was convinced that God was calling me to Opus Dei, or the Work, as a supernumerary member. “For someone with my background, a married man with a growing family who climbed the corporate ladder following my own style of daring, hard work, and ambition, prepared for professional work by self-study and intense personal experiences, I felt that it was a personal privilege to discover that all of my past life had a certain direction. “God wanted me to be holy. “The first time I heard of it, I was captivated by what seemed like a goal worth like no other. “It seemed impossible, which is why it challenged me.” But we have to go back a little farther to understand what he is saying. Manoling was one of the first of our OCWs—overseas contract workers. As a teen-ager he worked with the US army in Guam. As a whiz kid, the US Army proposed him for special training in the US but after going for a vacation before leaving for the US, he decided to stay home and work his way up from there instead. Manoling never went to college. The only MBA training that he received was eight-hours—one working day—watching the late Francisco Dalupan, the founder of the University of the East, work. Here’s how Manoling summed up Dalupan’s eight-hour MBA course: “Being an executive is hard work. You need to take very good care of the details. You need to think, know what questions to ask, find out problems and suggest solutions. Or, you can get others to think of solutions, and make sure they are done. “Your job is to do or execute the plans. That’s what an executive’s job is. You may also be part of the planning, thinking of the future based on the decisions you make today. “Following up is one of the most difficult jobs of an executive, but if you do it well, you’ll be successful. “Anyone can try to be an executive, but only the good executives finish what they start. They are the one who succeed. “That’s it. My MBA, the only schooling I received about being an executive. In eight hours, I was convinced that I learned what an executive’s job is and I liked it. At the end of the day, I was tired but happy, my mind full of ideas to try out.” |
Thursday, November 15, 2007
She no longer wanted to listen to a human speaker
By Joseph Ratzinger at Pilgrim Fellowship of Faith (quoted by Danny Garland, Jr in his blog Irish-Catholic and Dangerous)
"The ministry of the Word demands a profound self-denial on the part of the priest: he is measured by the standard of Paul's saying: 'It is no longer I who live, but Christ who lives in me' (Gal 2:20).
A little incident from the early history of the Opus Dei comes to mind. A young woman had the chance for the first time to attend lectures by the founder, Don Escriva. She was tremendously eager to hear such a very famous speaker. Yet when she had taken part in the Mass with him -so she said later- she wanted no longer to listen to a human speaker but only to discern what was God's Word and his will."
"The ministry of the Word demands a profound self-denial on the part of the priest: he is measured by the standard of Paul's saying: 'It is no longer I who live, but Christ who lives in me' (Gal 2:20).
A little incident from the early history of the Opus Dei comes to mind. A young woman had the chance for the first time to attend lectures by the founder, Don Escriva. She was tremendously eager to hear such a very famous speaker. Yet when she had taken part in the Mass with him -so she said later- she wanted no longer to listen to a human speaker but only to discern what was God's Word and his will."
Tuesday, November 13, 2007
Gambling with eternal happiness
By A Pilgrim in the Wilds (from Cainta, Rizal, Philippines)
A man’s right to swing his fist ends where my nose begins.
Recently at a dinner, I listened to a guest’s bigoted remarks about a minority group not present at the table. The host tried skillfully to change the subject, but the guest persisted. Then, glancing at his young children near him, the host said softly, "Please. Not in my house. I suppose your private attitudes are your business, but when they are aired here, they become mine. I have to tell you that I disagree and disapprove. If I don’t speak out now, you – and the children here and other guests – might think that my silence is tacit approval. I hope you understand."
Today’s Gospel reflection is related to the recent Bible Sharing titled, "Living Examples," written for November 8, 2007. Again, we are being warned against setting a bad example for others and leading them astray. At the same time we also have a responsibility to make others aware of any wrongful and sinful acts they commit, as indicated by the above scriptural snippet. This is what we call fraternal correction, and which, as we can see, is deeply rooted in Sacred Scripture. Besides, it is one of the seven Spiritual Works of Mercy taught by the Church which is: To Admonish sinners. Further, such correction is hinted at by St. Paul in his Second Letter to Timothy:
2 TIM 3, 16: "All scripture is inspired by God and is useful for teaching, for refutation, correction, and for training in righteousness."
St. Josemaria Escriva says something important on the subject:
"There is a great love of comfort, and at times a great irresponsibility, hidden behind the attitude of those in authority who flee from the sorrow of correcting, making the excuse that they want to avoid the suffering of others. They may perhaps save themselves some discomfort in this life. But they are gambling with eternal happiness – the eternal happiness of others as well as their own – by these omissions of theirs. These omissions are real sins."
"When you correct someone – because it has to be done and you want to do your duty – you must expect to hurt others and to get hurt yourself. But you should never let this fact be an excuse for holding back."
If every spiritual leader and religious superior would faithfully and properly undertake fraternal correction of the members of their communities, then very likely we would have more and more individuals entering through the "narrow gate" and walking upward along the constricted road toward holiness and eternal life.
Unfortunately, many of our religious superiors and lay leaders want to be nice to others and be popular with everyone. Motivated by a false sense of compassion, they end up being overly tolerant of the spiritual faults and short-comings of those under their care. The members then end up "malformed," instead of being "transformed." They become religious "spoiled brats," rather than proficient Disciples of Christ. Sad to say, the same thing is happening in many, if not most, of our parish communities.
As parents, we also have the authority and the moral responsibility to correct our children and lead them toward the right path. The family, after all, is the basic unit of society and the concepts of religion and the Church start here. We all know the utmost importance of the family’s basic role in our society, and that is why today, the family is the number one target of destruction by the forces of evil and their human servants.
A man’s right to swing his fist ends where my nose begins.
Recently at a dinner, I listened to a guest’s bigoted remarks about a minority group not present at the table. The host tried skillfully to change the subject, but the guest persisted. Then, glancing at his young children near him, the host said softly, "Please. Not in my house. I suppose your private attitudes are your business, but when they are aired here, they become mine. I have to tell you that I disagree and disapprove. If I don’t speak out now, you – and the children here and other guests – might think that my silence is tacit approval. I hope you understand."
Today’s Gospel reflection is related to the recent Bible Sharing titled, "Living Examples," written for November 8, 2007. Again, we are being warned against setting a bad example for others and leading them astray. At the same time we also have a responsibility to make others aware of any wrongful and sinful acts they commit, as indicated by the above scriptural snippet. This is what we call fraternal correction, and which, as we can see, is deeply rooted in Sacred Scripture. Besides, it is one of the seven Spiritual Works of Mercy taught by the Church which is: To Admonish sinners. Further, such correction is hinted at by St. Paul in his Second Letter to Timothy:
2 TIM 3, 16: "All scripture is inspired by God and is useful for teaching, for refutation, correction, and for training in righteousness."
St. Josemaria Escriva says something important on the subject:
"There is a great love of comfort, and at times a great irresponsibility, hidden behind the attitude of those in authority who flee from the sorrow of correcting, making the excuse that they want to avoid the suffering of others. They may perhaps save themselves some discomfort in this life. But they are gambling with eternal happiness – the eternal happiness of others as well as their own – by these omissions of theirs. These omissions are real sins."
"When you correct someone – because it has to be done and you want to do your duty – you must expect to hurt others and to get hurt yourself. But you should never let this fact be an excuse for holding back."
If every spiritual leader and religious superior would faithfully and properly undertake fraternal correction of the members of their communities, then very likely we would have more and more individuals entering through the "narrow gate" and walking upward along the constricted road toward holiness and eternal life.
Unfortunately, many of our religious superiors and lay leaders want to be nice to others and be popular with everyone. Motivated by a false sense of compassion, they end up being overly tolerant of the spiritual faults and short-comings of those under their care. The members then end up "malformed," instead of being "transformed." They become religious "spoiled brats," rather than proficient Disciples of Christ. Sad to say, the same thing is happening in many, if not most, of our parish communities.
As parents, we also have the authority and the moral responsibility to correct our children and lead them toward the right path. The family, after all, is the basic unit of society and the concepts of religion and the Church start here. We all know the utmost importance of the family’s basic role in our society, and that is why today, the family is the number one target of destruction by the forces of evil and their human servants.
Saturday, November 10, 2007
A quiet but effective revolution in the world of spirituality
By Fr. Roy Cimagala at Inquirer.net
LAST Oct. 6 was the fourth anniversary of the canonization of a holy priest who made a quiet but effective revolution in the world of spirituality. His name? St. Josemaria Escriva, founder of Opus Dei.
The first time I read his books many years ago, what immediately struck me were the forcefulness and practical sense that his words possessed. While always educated and refined, they transmitted a lot of common sense, of affection and of being street-smart.
He seemed able to open people’s consciences, to read and understand them with what later on I learned to be Christian compassion and charity. He did not present theories. He just talked in a language that the heart could easily assimilate.
Right now, theologians are studying his thoughts and arguments, and are drawing precious lessons, indicating the richness of his spiritual and pastoral legacy.
It did not take long for me to realize that he was talking about a sanctity that was not lost in sophisticated theories and elaborate practices.
There was the quality of immediacy, of the here and now, about the kind of holiness he was preaching about. I understood that holiness cannot and should not be some remote ideal to pursue. It has to be lived now, no matter how imperfectly.
I understood from him that the drama of sanctification takes place in one’s heart, and is played out mainly in the small, ordinary things of our life, and seldom, if ever, in the public stages of extraordinary events.
It’s the drama of to whom you give your heart to God or to oneself. And this choice is always at the center of our life, our thoughts, words and actions. It’s the choice that we always have to make and that ultimately defines us.
The drama can have its difficult moments, but St. Josemaria practically screamed his reassurance that God is our Father who loves us even to the point of sending the Son to us, and the Son finally offering his life for us.
When I started the practice of reading the gospels, I then met divine words that explain these convictions St. Josemaria was so full of. “Where sin abounded, grace abounded even more,” St. Paul said (Rom 5,20). And in another letter, “For this is God’s will, your sanctification.” (1 Thes 4,3)
For most of us, our sanctity is in the heroism of our self-giving to God and to others in the ordinary circumstances of our life. It’s in the effort to try to understand an annoying companion, or in putting the finishing touches to one’s household chores.
It’s in the smile we try to evoke in spite of contrary feelings, or in the hidden and persevering effort to study and work. It can be in the faithful and generous living out of one’s commitments, both big and small, public and private.
It can also be in maintaining both human and Christian integrity in one’s business and politics, even if the environment is filled with structures of sin.
The expressions of sanctity can be endless because the love that propels it never says enough. They remain constant whatever the circumstances, converting ordinary circumstances into paths to love God and others.
There is nothing mushy or showy in his idea of sanctification, but it can generate tons of tender feelings, of exuberance, and of apostolic zeal. It finds thrill in the routine of every day, joy and peace in every moment.
And the more I got to know about St. Josemaria, the more I got convinced of the consistency between his words and his deeds. And yes, he can easily throw a spell on you, the kind that leads you to conversion and self-giving.
When I read St. Paul’s “We speak not in the learned words of human wisdom, but in the doctrine of the Spirit, comparing spiritual things with spiritual.” (1 Cor 2,12), I think of how St. Josemaria entered my life and affected it.
The greatest lesson I learned from him is that loving and achieving sanctity is just a matter of decision of the heart that can and should be made at any time and in any place. On the part of God, his grace never lacks. It’s our call.
Fr. Roy Cimagala is chaplain of the Center for Industrial Technology and Enterprise (CITE) in Talamban, Cebu City. E-mail: roycimagala@hotmail.com
LAST Oct. 6 was the fourth anniversary of the canonization of a holy priest who made a quiet but effective revolution in the world of spirituality. His name? St. Josemaria Escriva, founder of Opus Dei.
The first time I read his books many years ago, what immediately struck me were the forcefulness and practical sense that his words possessed. While always educated and refined, they transmitted a lot of common sense, of affection and of being street-smart.
He seemed able to open people’s consciences, to read and understand them with what later on I learned to be Christian compassion and charity. He did not present theories. He just talked in a language that the heart could easily assimilate.
Right now, theologians are studying his thoughts and arguments, and are drawing precious lessons, indicating the richness of his spiritual and pastoral legacy.
It did not take long for me to realize that he was talking about a sanctity that was not lost in sophisticated theories and elaborate practices.
There was the quality of immediacy, of the here and now, about the kind of holiness he was preaching about. I understood that holiness cannot and should not be some remote ideal to pursue. It has to be lived now, no matter how imperfectly.
I understood from him that the drama of sanctification takes place in one’s heart, and is played out mainly in the small, ordinary things of our life, and seldom, if ever, in the public stages of extraordinary events.
It’s the drama of to whom you give your heart to God or to oneself. And this choice is always at the center of our life, our thoughts, words and actions. It’s the choice that we always have to make and that ultimately defines us.
The drama can have its difficult moments, but St. Josemaria practically screamed his reassurance that God is our Father who loves us even to the point of sending the Son to us, and the Son finally offering his life for us.
When I started the practice of reading the gospels, I then met divine words that explain these convictions St. Josemaria was so full of. “Where sin abounded, grace abounded even more,” St. Paul said (Rom 5,20). And in another letter, “For this is God’s will, your sanctification.” (1 Thes 4,3)
For most of us, our sanctity is in the heroism of our self-giving to God and to others in the ordinary circumstances of our life. It’s in the effort to try to understand an annoying companion, or in putting the finishing touches to one’s household chores.
It’s in the smile we try to evoke in spite of contrary feelings, or in the hidden and persevering effort to study and work. It can be in the faithful and generous living out of one’s commitments, both big and small, public and private.
It can also be in maintaining both human and Christian integrity in one’s business and politics, even if the environment is filled with structures of sin.
The expressions of sanctity can be endless because the love that propels it never says enough. They remain constant whatever the circumstances, converting ordinary circumstances into paths to love God and others.
There is nothing mushy or showy in his idea of sanctification, but it can generate tons of tender feelings, of exuberance, and of apostolic zeal. It finds thrill in the routine of every day, joy and peace in every moment.
And the more I got to know about St. Josemaria, the more I got convinced of the consistency between his words and his deeds. And yes, he can easily throw a spell on you, the kind that leads you to conversion and self-giving.
When I read St. Paul’s “We speak not in the learned words of human wisdom, but in the doctrine of the Spirit, comparing spiritual things with spiritual.” (1 Cor 2,12), I think of how St. Josemaria entered my life and affected it.
The greatest lesson I learned from him is that loving and achieving sanctity is just a matter of decision of the heart that can and should be made at any time and in any place. On the part of God, his grace never lacks. It’s our call.
Fr. Roy Cimagala is chaplain of the Center for Industrial Technology and Enterprise (CITE) in Talamban, Cebu City. E-mail: roycimagala@hotmail.com
Thursday, November 8, 2007
Benefits of company as family
By Jeffrey Pfeffer, Business 2.0 Magazine, CNN Money
October 2 2006: 11:29 AM EDT
About the same time that the "Da Vinci Code" was hitting theaters in May, I was camped out at a university in Barcelona, discovering some of the lesser-known secrets of Opus Dei, the Catholic society at the center of the book and movie's byzantine plot.
No, I didn't see any albino monks, cilices, or dead bodies. I was merely on sabbatical for three weeks at IESE, a leading Spanish business school founded by Opus Dei in 1958 as part of the University of Navarra. And the only thing I observed was great management.
For starters, IESE recently placed fourth among the top executive education programs in the world, according to rankings by the Financial Times. Unlike many European business schools, which have tried to mimic the U.S. model, IESE is intentionally different, with a greater emphasis on ethics and values both in the curriculum and in how it is run.
During my visit, dozens of faculty and staff members talked to me about what a great place IESE is to work because of its caring culture. Few were devout Catholics and even fewer were members of Opus Dei.
Then, when my wife came down with severe ear pain from flying with a cold, Jordi Canals, IESE's dean, arranged a difficult-to-get appointment with an ear specialist, got a taxi to take her to the appointment, and paid for everything, no questions asked.
Why a caring culture makes sense for IESE is pretty apparent: Emphasizing the long term, the school is interested in the personal transformation of its students and building closer relationships with them, and is willing to make the difficult economic trade-offs to convert noble sentiments into reality.
October 2 2006: 11:29 AM EDT
About the same time that the "Da Vinci Code" was hitting theaters in May, I was camped out at a university in Barcelona, discovering some of the lesser-known secrets of Opus Dei, the Catholic society at the center of the book and movie's byzantine plot.
No, I didn't see any albino monks, cilices, or dead bodies. I was merely on sabbatical for three weeks at IESE, a leading Spanish business school founded by Opus Dei in 1958 as part of the University of Navarra. And the only thing I observed was great management.
For starters, IESE recently placed fourth among the top executive education programs in the world, according to rankings by the Financial Times. Unlike many European business schools, which have tried to mimic the U.S. model, IESE is intentionally different, with a greater emphasis on ethics and values both in the curriculum and in how it is run.
During my visit, dozens of faculty and staff members talked to me about what a great place IESE is to work because of its caring culture. Few were devout Catholics and even fewer were members of Opus Dei.
Then, when my wife came down with severe ear pain from flying with a cold, Jordi Canals, IESE's dean, arranged a difficult-to-get appointment with an ear specialist, got a taxi to take her to the appointment, and paid for everything, no questions asked.
Why a caring culture makes sense for IESE is pretty apparent: Emphasizing the long term, the school is interested in the personal transformation of its students and building closer relationships with them, and is willing to make the difficult economic trade-offs to convert noble sentiments into reality.
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