#so generally a deacon in the ministry is going to be working under other people very much

[plaquerat]

What is Virgil's day like as a deacon?

Schedule can vary but generally their day consists of:

working as Secondo's personal assistant. this consists of things like errands, reading his emails out and typing his responses, and being a glorified google searcher. they also typically get lunch together but not all the time.

in the afternoon they move to their studies. this consists mostly of scripture and the artes prohibitae. they find somewhere to hole up so nobody can bother them.

they're supposed to also be studying music but they. do not like doing that. they view themself as more of a scholar than a performer. they want to be an anchorite. they will not be allowed to be an anchorite.

if they have free time, they work on caring for their fungi. mostly they grow them in jars in their room, but some are in the gardens. so despite everything about them, they do get fresh air haha.

generally i'd say they're pretty busy!

[hieromonkcharbel]

The New Evangelization Begins in the Confessional

What is the new evangelization?

The expression “new evangelization” was popularized by the important apostolic exhortation of Blessed Paul VI, Evangelii Nuntiandi, as a response to the new challenges that the contemporary world creates for the mission of the Church. As Saint John Paul II tells us in Crossing the Threshold of Hope, the new evangelization has nothing in common with restoration, proselytism, pluralism or tolerance: instead, against the spirit of the world, the Church takes up anew each day a struggle that is none other than the struggle for the world’s soul. Saint John Paul concluded that in its ever renewed encounter with man, evangelization is linked to generational change. Generations come and go which have distanced themselves from Christ and the Church, which have accepted a secular model of thinking and living. Meanwhile, the Church is always looking toward the future and She constantly goes out to meet new generations. And new generations clearly seem to be accepting with enthusiasm what their elders seem to have rejected.

Where does the new evangelization begin?

In a speech addressed to priests and deacons at an audience with the Pope in 2012, Pope Benedict XVI maintained that the new evangelization begins in the confessional. Consciousness of one’s own sinful condition helps one to realize the need for “openness of heart” to God. “The certainty that He is close and His mercy awaits the human being, even one who is involved in sin, in order to heal his weakness with the grace of the Sacrament of Reconciliation, is always a ray of hope for the world”, Pope Benedict said. The real conversion of our hearts means opening ourselves to God’s transforming and renewing action. In confession, through the freely bestowed action of divine Mercy, repentant sinners are justified, pardoned and sanctified and they abandon their former selves to be re-clothed in the new.

The necessity of confession

Confession is a part of our great Catholic heritage and has been practiced by our Christian ancestors since the earliest days of the Church. In the Teaching of the Twelve Apostles (Didache, ca. 100) it states quite unambiguously: “Assemble on the Lord’s day and break bread and offer the Eucharist, but first make confession of your faults” (14, 1). In his groundbreaking work, Jesus of Nazareth, Part Two, Pope Benedict XVI reminds us that although we are saved by our baptism, “even the baptized remain sinners, so they need confession of sins, for in the life of Christians, –for table fellowship with the Lord– it constantly requires completion: washing of the feet”. In the First Letter of John we read, “If we say we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just, and will forgive our sins and cleanse us from all unrighteousness. If we say we have not sinned, we make him a liar, and his word is not in us” (1:8-10). According to Pope Benedict XVI, the use of the word “cleanse” signals an inner connection with the foot-washing passage. In confession, the Lord washes our soiled feet over and over again and prepares us for table fellowship with him. In the humble gesture of the washing of the feet is an expression of the entire ministry of Jesus’ life and death. The Lord stands before us as the servant of God –he who for our sake becomes one who serves, who carries our burden and so grants us true purity, the capacity to draw close to God.

Medicine for the Soul

The sacrament of the forgiveness of sins presupposes sins to be forgiven. What then is sin? Sin means disobedience to God’s commandments. It is a moral lapse, a free choice of the will. Sin must be admitted if it is to be forgiven, because we cannot be forgiven for sins we do not confess and repent of. “When Christ’s faithful strive to confess all the sins that they can remember, they undoubtedly place all of them before the divine mercy for pardon. But those who fail to do so and knowingly withhold some, place nothing before the divine goodness for remission… for if the sick person is too ashamed to show his wound to the doctor, the medicine cannot heal” (CCC 1456). “Sin is in the soul what disease is in the body. Forgiveness is a healing operation, a real spiritual change: it requires the light of truth to shine on it – by confession – and only then can we find peace.” (Dr. Peter Kreeft)

The joy after confession

As C. S. Lewis noted, “Humility, after the first shock is a cheerful virtue.” The greatest saints have always had the greatest joy –for joy is one of the fruits of the Holy Spirit (Gal 5:22). Yet these same saints see themselves as the greatest sinners. Pascal said there are only two kinds of people: saints, who know they are sinners, and sinners, who think they are saints. The confession of sin frees us and facilitates our reconciliation with others. Through an admission of sin, “man looks squarely at the sins he is guilty of, takes responsibility for them, and thereby opens himself again to God and to the communion of the Church.” (CCC 1455) On the level of human psychology, each of us needs to “let it all out” and “unload” so that our conscience may be clear. Thomas A Kempis exhorts us to maintain a clean conscience, stating : “Have therefore a clean conscience and thou shalt always have gladness. A good conscience may bear many wrongs, and is ever merry and glad in adversities; but an evil conscience is always fearful and unquiet.” Pardon and peace come from confession. “The forgiven penitent is reconciled with himself in his inmost being, where he regains his innermost truth… He is reconciled with all creation.” (CCC 1469) Following confession, the penitent finds peace and serenity with strong spiritual consolation. It is a peace that includes wholeness, harmony and a right relationship with God, self, and others. It is an echo from Eden and a foretaste of heaven. This is the peace Jesus Christ gives, “not as the world gives” (John 14:27).

Confession for conversion to holiness

All of us are under a continuing need for conversion. Conversion begins in Baptism, but conversion does not end in Baptism. It is an ongoing process because it is an ongoing need. Thomas A Kempis enlightens us in The Imitation of Christ with his observation, “How great is the frailty of human nature which is ever prone to evil! Today you confess your sins and tomorrow you again commit the sins which you confessed. One moment you resolve to be careful, and yet after an hour you act as though you had made no resolution.” Baptism is our first conversion, but through confession we undergo a second conversion because we are always in need of purification. St. Ambrose says of the two conversions that in the Church, “there are water and tears: the water of Baptism and the tears of repentance.” Pope Benedict states that the new evangelization draws its lifeblood from the holiness of the children of the Church, from the daily journey of personal and community conversion in order to be ever more closely conformed to Christ. There is a close connection between holiness and the Sacrament of Reconciliation, witnessed by all the saints of history. In the Introduction to the Devout Life, St. Francis de Sales encourages us towards repentant conversion in order to gain holiness, urging: “Even as a man just recovering from illness walks only so far as he is obliged to go, with a slow and weary step, so the converted sinner journeys along as far as God commands him but slowly and wearily, until he attains a spirit of true devotion, and then, like a sound man, he not only gets along, but he runs and leaps in the way of God’s Commands, and hastens gladly along the paths of heavenly counsels and inspirations.”

Through confession we emerge renewed

Pope Benedict XVI summarized the benefits of confession saying, “In the celebration of the Sacrament of Reconciliation, the faithful have a real experience of that Mercy which Jesus of Nazareth, Lord and Christ has given to us, so that they themselves will become credible witnesses of that holiness which is the aim of the New Evangelization.” As Saint John Paul II indicated, the new evangelization is about the struggle for man’s soul: and the way to regain the souls of men is to give them a new beginning through the sacrament that renews our encounter with Christ. Our Holy Father Pope Benedict concluded his remarks to Priests in 2012 with this strong appeal: “This is my hope for each one of you: may the newness of Christ always be the center and reason for your priestly existence, so that those who meet you through your ministry may exclaim as did Andrew and John ‘we have found the Messiah’ (John 1:41). In this way, every Confession, from which each Christian will emerge renewed, will be a step ahead in the New Evangelization. May Mary, Mother of Mercy, Refuge for us sinners and Star of the New Evangelization, accompany us on our way.”

[pope-francis-quotes]

7th May >> (@VaticanNews By Andrea Tornielli on flight - Linda Bordoni in Vatican City ) #Pope Francis #PopeFrancis In the inflight press conference, #PopeFrancis touched on topics including relations with the Orthodox Church, women’s diaconate, and the secret of his own energy. #NorthMacedonia #Bulgaria

Pope Francis inflight press conference: 'I thank the Lord for the energy he gives me!'

Answering questions put to him by reporters on the papal flight back from Bulgaria and North Macedonia, Pope Francis touched on topics including relations with the Orthodox Church, Women’s Diaconate and... the secret of his own strength and energy!

Andrea Tornielli on flight - Linda Bordoni in Vatican City

During the flight bringing Pope Francis back to Rome after a three-day apostolic visit to the West Balkan nations of Bulgaria and North Macedonia, Pope Francis spent some time chatting to reporters and answering their questions.

Impressions of Bulgaria and North Macedonia

Asked about his strongest impressions regarding the two nations he has just visited, Pope Francis said “They are two totally different countries”.

Bulgaria, he explained, is a nation with century-old traditions; while Macedonia has century-old traditions but is a young country and has a “young people”.

Commenting on the fact that North Macedonia has recently managed to establish itself as a nation, he said it is symbol of how Christianity entered into the West through the Apostle Paul who wanted to go to Asia, but was called to Macedonia.

“The people of Macedonia never miss the opportunity to remind us that Christianity entered through their door” he said.

Bulgaria, he said, suffered much war and violence, and he referred to the 200,000 Russian soldiers who died in 1877 to regain independence from the Ottoman Empire.

“So many struggles for independence, so much blood, so much mysticism in order to consolidate an identity” the Pope said noting that in both countries Orthodox Christian communities, Catholics and Muslims live together.

He praised the fact that he saw good relations between the different faiths in both nations and expressed admiration for a profession of “respect” for diversity and for human rights rather than of “tolerance”.

Where does the Pope get his energy?

One journalist asked him where he finds the energy and strength needed to travel and work as he does.

“First of all I would like to say I do not resort to witchcraft!” the Pope said.

He described it as “a gift from the Lord�� and revealed that when he goes places he “forgets himself” and he is “just there”.

He confessed that afterwards he feels tired: “I don't tire of travelling. Then I get tired, afterwards. I think the Lord gives me strength. I ask the Lord to be faithful, to serve him, may these journeys not be tourism. And then... I don't work that hard!”

Relations within the Orthodox Church

Asked about perceived strife within the Orthodox Church, Pope Francis underscored the fact that, in general, relations are good and there is good will.

He described the Orthodox Patriarchs as men of God. Recalling the North Macedonian president’s words about the schism of the East he said: “Now is the Pope coming to sew up the schism? I don't know. We are brothers, we cannot worship the Holy Trinity without joining our hands as brothers”.

Cardinal Stepinac’s canonization process

Regarding the canonization of Cardinal Stepinac, the Pope described him as a virtuous man: “that is why the Church declared him blessed”. But, he noted, at a certain point in the process there were points that were unclear and said that before signing the authorization for the canonization process, he prayed, reflected and asked for the advice and help of the Serbian Patriarch Irenaeus.

He said they established a historical commission as “both he and I are interested in not making mistakes; we are interested in the truth”.

The Pope said some issues are under scrutiny in order for truth to be clear: “I am not afraid of the truth. I am only afraid of God’s judgment”.

Women’s Diaconate

Noting that in Bulgaria the Pope visited an Orthodox community that has cultivated a tradition of ordaining women deacons to proclaim the Gospel, and that in a few days he will be meeting the International Union of Superiors General, a journalist asked Pope Francis what he has learnt from the Study Commission's report on the Women’s Diaconate, and about his thoughts on the issue.

Pope Francis created the Study Commission on the Women's Diaconate in 2016.

Answering the reporter’s question, the Pope said the Commission worked for almost two years until it came to a halt due to differences in vision.

He said that regarding women’s diaconate “there is a way of conceiving it with a different vision to that of the male diaconate”.

Although there are historical documents regarding the ministry of women deacons, the Pope said “there is no certainty that their ordination was in the same form and purpose as male ordination”.

He said the commission did a good job and their conclusions can serve to move forward in the quest for a definitive “yes or no” concluding that theologians are at a point in which they are studying the various theses.

Moving memories

After the questions, Pope Francis said he wanted to recall how touched he was to experience the gentleness and meekness with which the nuns at Mother Teresa’s memorial cared for the poor: “they cared for the poor without paternalism, as if they were children (…) with the capacity to reach out and caress the poor”.

He noted that in today’s world we are so used to exchanging insults: “politicians insult each other, neighbors insult each other, even within the family we insult each other”.

“I dare not say that there is a ‘culture of insult’” he said, but it's a weapon, just as shouting at others, slander and defamation are weapons.

The gentleness of the nuns, the Pope said, made me “feel” the mother Church, “and I thank Macedonia for this treasure”.

Pope Francis concluded recalling the moving experience of celebrating First Communion while in Bulgaria: “I was moved because my memory took me back to my own First Communion on 8 October 1944 (…) The Church looks after children, they are on the margins because they are still small, but they are a promise, they must grow. I ‘felt’ at that moment that those 245 children are the future of the Church and of Bulgaria”.

Topics

POPE FRANCIS

APOSTOLIC VISIT

BULGARIA

NORTH MACEDONIA

MEDIA

PRESS CONFERENCE

07th May 2019, 22:30

[humansofhds]

Nougoutna Norbert Litoing, PhD candidate

"The value of a person is inherent by virtue of the fact that the person is created in God’s image and likeness ... whether or not we are considered “productive” by society."

Norbert is a Jesuit priest and a third-year PhD student in the Committee on the Study of Religion. His research involves the comparative study of Muslim and Catholic pilgrimage traditions in West Africa and the relationship between pilgrimage, memory, and identity.

At Home in the World

I am from Cameroon, which is geographically along the Western coast of Africa and politically a part of Central Africa. Cameroon shares a border with Nigeria, Chad, the Central African Republic, Gabon, Equatorial Guinea, and the Republic of Congo. I am specifically from North East Cameroon along the border with Chad. My parents are from two different ethnic groups, my father is from a group called Masa (different from the well-known Maasai of East Africa), and my mother is from an ethnic group called Tupuri. My father’s village is about seven kilometers from my mother’s, so they didn’t have to travel a long distance to meet each other. I grew up mostly in the south of the country. My father was a soldier, so we moved around where his work took him. For about 14 years I lived on different military bases around the country. We had to adapt to each new place. As one of the consequences of this constant movement, I have very few childhood friends from when I was young. I have, however, learned to be at home wherever I find myself.

When I was 10 years old I expressed the desire to become a Catholic priest to my parents. I asked to join a minor seminary, which is basically a middle and high school for young boys who are thinking of joining the priesthood. I got my A-levels in S1 (math, physics, and chemistry) at the minor seminary, which is the certificate that qualifies you to go to university. Even though I still desired to be a priest, I felt the need to take some time for further reflection before making a firm commitment. I consequently decided to go to university and began to study mathematics. In the meantime, I was in touch with the Jesuits who I had discovered by reading and through a friend from the minor seminary who was already in touch with them.

The Language of Love

During my freshman year, I journeyed with the Jesuits and eventually entered the Jesuit novitiate at the end of the year. Even though there is a Jesuit novitiate in Cameroon, I was sent to the one in Rwanda, in the Great Lakes region of Africa. The novitiate is the first stage of formation for Jesuits. It lasts two years. It is a time of initiation into the Jesuit order. A center-piece of this initiation consists of undertaking the spiritual exercises, a 30-day retreat during which you have the opportunity to read your own life story as a sacred journey, being able to find the traces of God’s presence in your own life and the ways in which God might be calling you to serve people out there.

Apart from the retreat, another memorable experience of my novitiate formation was an internship that I was asked to do in Burundi. I spent six weeks there in a center for mentally and physically handicapped children. It was one of the most important experiences in my life up to now. At the beginning, it was very frustrating. I had a language barrier. I couldn’t speak with the kids. My Kirundi was next to nothing and my Kiswahili was very basic. I was asked to teach them French, and after three weeks I was still trying to teach them the alphabet.

What helped me to overcome my frustration was the realization that I was being called to speak with them using another language: the language of love. Just being there with them, they simply enjoyed being around you. By the end of my stay there it felt like home. As my parting gift, the kids gave me a big piece of paper on which they had drawn a heart. They had colored it and written their names. I kept it because it reminded me of my experience there, which taught me that the value of a human being does not reside in what a person is capable of eventually producing. The value of a person is inherent by virtue of the fact that the person is created in God’s image and likeness. I learned that we have an intrinsic value independent of what we are capable of doing or producing, whether or not we are considered “productive” by society. I remember one kid in particular, her dad was a prominent university professor in Burundi. Sometimes he was frustrated when he realized that he had this prominent brain and all that it produces, but his own child could not even make a full sentence. It was frustrating for him. But to have a child like that was an invitation precisely for him to realize that there is another way of assessing the value of a person. That’s what those children did for me.

Service and Studies

After those two years in Rwanda, I was sent to Kinshasa in the Democratic Republic of Congo, where I studied philosophy in what has now become Loyola University Congo. I spent three years there, earning a BA in philosophy. After that I was sent to Senegal for regency, which is a time of pastoral ministry. I lived and worked in a city called Tambacounda, not far from the border between Senegal and Mali. There, I was in charge of Religious Education in our Jesuit parish and Catholic junior high school.

In Tambacounda, we equally run a socio-cultural center that serves children from poor families. I mentored a number of these kids. My first year in Tambacounda was difficult because I was adjusting, but the second year was wonderful, so much so that I actually asked if I could stay there beyond the required two years of regency. I was, however, not allowed to stay, as my Jesuit superior sent me to Hekima College, a Jesuit University in Nairobi, Kenya, to study. I did a master of divinity degree there and was ordained a deacon in February 2012. That same year I was sent to England to do a master in Islamic studies at the University of Birmingham. I was ordained a priest in the Roman/Latin rite of the Catholic Church in June 2013. In December of the same year, I was sent to Senegal to help open a new Jesuit community in Gandigal, a village located approximately 45 miles from Dakar, the capital city of Senegal. Together with another Jesuit, we were tasked with exploring the possibilities of opening a center for interfaith relations there. I spent a year and a half in Gandigal, serving religious communities in Senegal and Gambia. 

I was then sent to Boston College School of Theology and Ministry for a Master’s in Theology (ThM), a one-year program. I then joined the PhD program in the Study of Religion here at Harvard in the fall of 2016 under the subfields of comparative studies and African religions. I hope to work on Muslim and Catholic pilgrimage traditions in West Africa in a comparative perspective, exploring the relationship between pilgrimage, memory, and identity. I am now in the third year of the program. I serve as TF for two classes while I prepare for the general exams, which I intend to take in the spring.

As a Jesuit, when in studies, my pastoral ministry is very limited. A cornerstone of our Jesuit spirituality consists in “finding God in all things.” My studies currently constitute the site of my encounter with God. From time to time, I celebrate Mass and listen to confessions in some of the local parishes as a visiting priest, but my studies constitute my main mission right now.

The Tortoise

I wouldn’t trade the experience of living in many places for anything in the world. It has done something to me; it really gives you a unique perspective on people and life. It forces you out of your comfort zone. And if you go to these places with an open heart, you usually learn a lot from the people you encounter and through the experiences you have.

I tell people that everywhere is home for me. If somebody asks me “have you gone home?” I say, “I am always home.” The symbol of my mother’s ethnic group, and it has become a symbol of my own spiritual life, is the tortoise. It moves around with its home on its back. I tend to be at home wherever I find myself. It is true some places can be more home than others in terms of the experiences you make. But I believe that other people do not have the power to determine whether I am happy or not; I don’t give that power to people. You should have it in your own hands. Don’t give them the power to determine what becomes of your life.

The poem “Invictus” by William Ernest Henley is my favorite. It says, among other things, “I am the master of my fate, I am the captain of my soul.” It’s the meaning of my name as well—my last name Litoing means “self-made.”

Interview and photos by Anaïs Garvanian

[polyanglican-blog]

Can I be polyamorous and serve in ministry?

This question has been on my mind, in part, due to a parallel fear drawn from my experiences as a queer person. (And a very idle daydream of going into ministry myself, but I am choosing not to examine that too closely right now.) Something LGBTQ folks hear a lot from churches is that while they’re welcome to attend, they are not welcome to serve. This, among other issues, sets up a toxic and false distinction between ‘normal people’ and SOGI minorities—clean and unclean, worthy and unworthy. For surely all that is required to serve the Lord is a penitent and willing heart, and by gatekeeping in this way you’re not-so-subtly sending a message about who is ‘really’ saved and worthy of entering God’s kingdom. 

Here in the Anglican Church (of Canada), I seriously doubt anyone would try to stop me from, say, joining the choir or serving on an altar gilding team, but there does seem to be a distinction in the standards lay servants are held to compared to those of the clergy, which is presumably meant for the greater unity and strength of the church. 

The most obvious passage to examine in consideration of this question is 1 Timothy 3:2-13, which details requirements for those aspiring to the priesthood, and in the popular consciousness (drawn from the King James Version) declares that bishops and deacons should be ‘the husband of one wife’. In the NRSV, the translation generally used by the Anglican and Episcopalian Churches, it reads as follows: 

2 Now a bishop must be above reproach, married only once, temperate, sensible, respectable, hospitable, an apt teacher, 3 not a drunkard, not violent but gentle, not quarrelsome, and not a lover of money. 4 He must manage his own household well, keeping his children submissive and respectful in every way— 5 for if someone does not know how to manage his own household, how can he take care of God’s church? 6 He must not be a recent convert, or he may be puffed up with conceit and fall into the condemnation of the devil. 7 Moreover, he must be well thought of by outsiders, so that he may not fall into disgrace and the snare of the devil.

8 Deacons likewise must be serious, not double-tongued, not indulging in much wine, not greedy for money; 9 they must hold fast to the mystery of the faith with a clear conscience. 10 And let them first be tested; then, if they prove themselves blameless, let them serve as deacons. 11 Women likewise must be serious, not slanderers, but temperate, faithful in all things. 12 Let deacons be married only once, and let them manage their children and their households well; 13 for those who serve well as deacons gain a good standing for themselves and great boldness in the faith that is in Christ Jesus.

‘Married only once’? Interesting. In the New International Version, however, the bishop is specifically charged to be ‘faithful to his wife’, as is the deacon. WELL. Each of these seems, at least on the surface, to emphasise a similar yet distinct point: the NIV charges clergy against cheating; the NRSV, against remarriage; and the KJV, against plural marriage. 

This is fascinating, and telling. We Christians do not want to imagine ourselves to be guided by the social mores of our time, yet as culture shifts, so does our theology, to various extents. Tricky or confusing injunctions ought always to be checked against different translations and an understanding of the law rooted in the love of Christ. It happens from time to time that a pastor is exposed for cheating on his wife, and we hear calls from other evangelicals for grace and forgiveness, often without regard for the healing process—and that’s apart from the question of whether forgiveness and reconciliation ought to be on the table at all. 

Socially, polyamory is far less understood and accepted than even cheating. Serial monogamy—the string of monogamous relationships that is most people’s dating and marriage history—is all we have achieved under the ideal of ‘till death do we part’. Everyone recognises that faithfulness in monogamy is hard, perhaps nearly impossible, and cheating is generally considered a normal failing, a mistake that doesn’t necessarily define a person. In secular circles, cheating usually results in the de facto dissolution of the primary relationship, but in many religious communities the marriage vows are prioritised above the health and even safety of the couple, so that cheating and sometimes abuse are not definite grounds for divorce. 

[As an aside: Even if we make it clear that polyamory, by virtue of being consensual and open, is not cheating—which is, by definition, the breaking of a relationship agreement—it is often thought that polyamorous people take relationships and commitment less seriously. That is untrue. A polyamory proverb (which I draw directly from the seminal work of Eve Rickert and Franklin Veaux, More Than Two) is that people are more important than relationships. If a relationship is not serving the participants, it is their right and duty to make a change; to transition the relationship to something different or, if necessary, end it. This is why, although I am deeply romantic and desire some form of marriage myself one day, I will not make a promise of till death do we part.] 

The context, as always, is important to a complex and nuanced understanding of this injunction. What else does this passage say about requirements for our clergy and how might a practice of polyamory complicate or empower a faithful and conscious fulfilment of these commands? 

A leader who is ‘temperate, sensible, respectable, hospitable, an apt teacher, not a drunkard, not violent but gentle, not quarrelsome, and not a lover of money … serious, not double-tongued, not indulging in much wine', would be so whether married to one person or three. Yet any relationship requires work, and a lot of it. That’s magnified when you add more partners to the mix, so as with the decision to have any number of children, new relationships must be undertaken with consideration to time, energy, potential growth of the relationship and any other ways it may impact your life and that of your family. One must ‘manage their household well’, as the passage states. Part of being a good leader in any sphere of life is knowing how much to take on and how to assert healthy boundaries. This is a call for moderation and self-control. 

It is argued with surprising frequency that polyamory encourages immoderation and a lack of self-control. Indeed, our society at large (thanks to capitalism and its children, instant gratification and excessive consumption) is surely responsible for any lack of discipline particular to the modern population, and it is generally understood in polyamorous spheres that ‘relationship broke, add more people’ is a surefire way of running your relationships into the ground. Anyone experienced with ethical polyamory understands that you can’t simply date everyone you’re attracted to; for the health of yourself, your partners and your family, you’ve got to nurture and strengthen existing relationships, and understand the limits on your time and energy, before forming new connections. 

Leaders in the Anglo/Protestant church are generally expected, where they are married, to provide an upstanding model of Christian marriage, but it has always been prescribed by authoritarian powers, rather than the hearts of the individuals involved, who may feel called to take a path less travelled. This marriage is a relatively modern vision which most often takes the form of a consensually romantic and sexual, lifelong, monogamous contract—a far cry from the Biblical standard of marriage as a political and social function, and which was often polygamous. (Still, contemporary North American purity culture often refers to the woman in a conventional marriage as the ‘helpmeet’ of the man, which is an idea still essentially meant for the social and political benefit of the man and, importantly, the survival of the woman.) 

I will write further about the potential for a Christian model of polyamorous relationships, but for now I merely wish to make the point that the gold standard of the day for marriage and relationships has almost never been based in principles of true Christian love. Rather, it is by tradition sexist, economically coercive and prone to enabling all kinds of self-serving vices—further, almost no one is able to get it right. Heartache, repression, frustration and abuse are all too common in the standard, with the possibility of alternatives custom-tailored to the people of God—who are, by virtue of their creation, highly unique individuals with vastly different needs—denied in favour of prescriptive conformity to a one-size-fits-all structure. 

I don’t know about you, but that sounds more like Empire than Kingdom, and I want no part of it. 

[woodworkingpastor]

Many Persons – One Body -- Acts 6:1-7 -- April 18, 2021 -- Third Sunday of Easter

The Lord is risen!

He is risen indeed!

We tend to focus our holiday attention on the lead up to the event, which means we move on from them too quickly. We don’t want to move on too quickly from Easter. Just as we spent the 40 days of Lent preparing for the death and resurrection of Jesus, we want to be aware of this time between Jesus’ resurrection and ascension.

What might ask ourselves, what date defines our time? September 11, 2001? Those who are deeply concerned about the rise of mass-casualty shootings in America often name December 14, 2012—the date of the Sandy Hook shooting—as significant because of how little impact the mass murder of 20 first graders had on our attitude toward guns. How about 2020 in general?

For the church, events that happened in 33 AD are what governs our time and our thinking. How do we live today in light of what happened in 33 AD? Please pray with me:

Lord, help us to see:

to see what is eternally good and true,

and having seen, to go on searching

until we come to the joys of heaven.

This we ask through Jesus Christ our Redeemer, who lives and reigns with you and the Holy Spirit, one God, forever. Amen.

Practitioners of the Kingdom of God

We have followed the Narrative Lectionary through the Gospel of Luke since the Sunday before Christmas, simply taking the assigned text as it comes to us. We’re approaching the end of this year’s Narrative Lectionary cycle with three Sundays in the Book of Acts and then three more in Paul’s letter to the Galatians. Acts is helpful to us as we learn how to live in light of 33 AD. Acts provides glimpses into how the early Christians were practitioners of the Kingdom of God in the years following Jesus’ resurrection.

That word “practitioners” is an interesting one; you’ve probably heard the quip about not wanting to go to a doctor who is only “practicing” medicine, you want one who knows what he or she is doing! Of course, that’s not what the word means. To be a “practitioner” is to be one who is actively engaged in an art, discipline, or profession. So in this sense we see the early church “practicing” Christianity in the sense that they are actively engaged in what it means to follow Jesus in a particular time and place.

Their constant focus—which was also an opportunity and a struggle—was to follow the Spirit’s leading to bring all persons into the body of Christ. Acts 6:1-7 shows us the kinds of situations we will encounter as practitioners of the Kingdom of God. Just a chapter before today’s passage, we read a description of a church where there are no needy people.

Now the whole group of those who believed were of one heart and soul, and no one claimed private ownership of any possessions, but everything they owned was held in common. With great power the apostles gave their testimony to the resurrection of the Lord Jesus, and great grace was upon them all. There was not a needy person among them, for as many as owned lands or houses sold them and brought the proceeds of what was sold (Acts 4:32-34).

But when we arrive at Acts 6 we find that the relationships in the church have gotten a bit more complicated:

Now during those days, when the disciples were increasing in number, the Hellenists complained against the Hebrews because their widows were being neglected in the daily distribution of food (Acts 6:1).

Here, we find the church does have needy people in it, and the needs of those persons aren’t being met—they might even be overlooked or ignored. Acts does not view the early church through rose-colored glasses; in today’s text we find that the church is experiencing some growing pains. It’s not clear if this is more of an administrative problem or more of a racial problem—it’s probably a combination of the two.

What seems clear is that this is an entirely believable problem because even as the practice of our faith moves us to be more like Jesus, our stubborn human nature is still with us. As we learn to view one another though Kingdom-colored lenses, our vision remains tainted with our old fallenness. Acts 6 describes a church comprised of people who are racial, cultural, and economic strangers to one another. As such, they struggle with the sin of partiality—they show favoritism based on earthly characteristics.

James wrote about the sin of partiality in his letter:

My brothers and sisters, do you with your acts of favoritism really believe in our glorious Lord Jesus Christ? For if a person with gold rings and in fine clothes comes into your assembly, and if a poor person in dirty clothes also comes in, and if you take notice of the one wearing the fine clothes and say, “Have a seat here, please,” while to the one who is poor you say, “Stand there,” or, “Sit at my feet,” have you not made distinctions among yourselves, and become judges with evil thoughts? (James 2:1-4).

The temptation is to relate to people based on appearances and categories. But in the Kingdom, we seek to see things made whole.

It would be somewhat easy to be an armchair quarterback here and criticize the church of Acts 6 for their struggle to enjoy renewed relationships across ethnic and economic boundaries. But what we see in this passage is exactly the kind of thing we ought to expect when we are doing our job! When the church is more than just a comfortable place for the already committed but is instead a place where people encounter the resurrected Jesus and accept his invitation to take up their cross and follow, then we will encounter the messiness of transformation, because life in Jesus is different from life in the world.

In the Church of the Brethren, I regularly encounter this clash of values in the new members class when we do the lesson on Biblical non-resistance (the peace position). No one ever objects to the lesson on prayer, or mission, or Oak Grove’s history. But when it comes to the Church of the Brethren belief that war is sin, people start to get uncomfortable, not because people believe war is good, but because we have been shaped to believe it is sometimes necessary. In that lesson we encounter a place where what the world teaches and what the Gospel teaches are quite different. My response is always the same, “we are not asking you to affirm this to become a member of our church. But we absolutely believe that if you hang around with us long enough, Jesus will change your mind.”

Overcoming the old with the new

The church of Acts 6 had two simultaneous tasks: seeing many people come to faith in Jesus and overcoming old thinking. Their response is two-fold.

First, they empower those bringing the complaint to look among themselves and appoint leaders to address the issue. But not just anyone is to be selected; the ones called deacons are to be

of good standing [and] full of the Spirit and of wisdom (Acts 6:3)

Deacon ministry may be primarily focused on the administrative task of food distribution, but it remains a leadership position where the most qualified persons for the job are the ones who were likely already functioning in that role.

From these beginnings, the church has long prioritized deacon ministry. Writing late in the first century, early church leader Ignatius of Antioch said of deacons

It is necessary that those who are deacons of the mysteries of Jesus Christ please everyone in every respect. For they are not merely deacons of food and drink, but ministers of God’s church. Therefore they must avoid criticism as though it were fire.

But Ignatius had something to say about deacon ministry to the rest of us, too:

Similarly, let everyone respect the deacons as Jesus Christ, just as they should respect the bishop, who is a model of the Father and the presbyters and God’s council and as the band of the apostles.

This is necessary because deacon ministry demonstrates that power and authority in the church is not practiced by having control over people; Godly leadership invests in serving the people on the bottom of societal structures. The church of Acts 6 had encountered a very believable problem where the church’s growth had outpaced the maturity of its members. Deacons are appointed because the church is to be a visible demonstration of the kingdom of God. We are to literally structure ourselves to value the most vulnerable in our midst. Not just tolerate or make accommodations for, but actually structure ourselves in this fashion.

In some ways we recognize the importance of this by our presence outside the sanctuary; in these days of pandemic we realize the most important question for us is “not where I want to worship” but “how do we need to structure our worship to protect and honor the most vulnerable in our midst?” How we respond to situations like these—be they food distribution in Acts 6 or our own need for deacons in our day have an administrative component to them, but they are ultimately questions of how we are practitioners of the kingdom of God.

There is a second reason why the apostles call for deacons to be appointed:

we, for our part, will devote ourselves to prayer and to serving the word (Acts 6:4)

The division of labor in the church recognizes the importance of prayer, discipleship, and the proclamation of the word of God. The apostles maintain their focus on bringing people into the family because as I’ve noted, the church is not just a comfortable place for the committed, it is an outward-focused community working to reconcile all things under the lordship of Christ. Prayer and scripture are the primary means through which we will overcome things like the sin of partiality which leads us to treat people according to the patterns and categories of this world, or to accept the inevitability of war as the only option simply because earthly kingdoms lack the ability to find other solutions to the problems that face us. Prayer and scripture are the places where our lives are transformed and we live into these days of resurrection where our lives are shaped by the events of 33 AD, not the events of 9/11/01 or 12/14/12 or 2020 or any other date, or time, or ideology.

It is in this context of this kind or church where we read

The word of God continued to spread; the number of the disciples increased greatly in Jerusalem, and a great many of the priests became obedient to the faith (Acts 6:7).

Even unlikely people—like Jewish priests—came to see the truth about Jesus and chose to have their lives defined by 33AD. On a day when we install new deacons to serve among us—and to be highly respected by each of us—may the practice of our faith also be like that of the early church where even the unlikeliest of people find their lives shaped through prayer, Scripture, and the overcoming of sin. Let us practice our faith together with great enthusiasm and great joy.

[anastpaul]

Saint of the Day – St Charles Borromeo (1538-1584) Archbishop of Milan, Cardinal, Doctor of Theology, Civil and Canon Law, Reformer, Founder of Seminaries.  He is known as the “Father of the Clergy”.   Born Count Carlo Borromeo on the morning of Wednesday 2 October 1538 in the castle at Aron, diocese of Novara, Italy and he died at  8:30pm on 3 November 1584 of a fever at Milan, Italy.  His will named the Hospital Maggiore of Milan as his heir.  He is buried in the metropolitan cathedral of Milan – the famous “Duomo Milan”.   His relics were transferred to a chapel built by Count Renato Borromeo in piazza San Maria Podone, Milan on 21 September 1751.   St Charles was Beatified in 1602 by Pope Clement VIII and Canonised on 1 November 1610 by Pope Paul V.   Patronages – • against abdominal pain• against colic• against intestinal disorders• against stomach diseases• against ulcers• apple orchards• bishops• catechists• catechumens• seminarians• spiritual directors• spiritual leaders• starch makers• 3 dioceses• 3 Italian cities.   Attributes – • cardinal wearing a cord around his neck; it symbolizes the cord or halter worn around his neck during the plague of Milan, Italy in 1575 • bishop wearing a cord around his neck • cleric curing the sick • Holy Communion  • one hand raised in blessing, thus recalling his work during the plague • coat of arms bearing the word Humilitas (Humility) his emblem.

Count Carlo/Charles was born into the highest echelons of Renaissance life.   The nephew of Pius IV, he was destined for great things in the Church.   His successful career demonstrates the positive possibilities of Renaissance political life.   Given every chance at success by his lineage and connections, he seized each opportunity and turned it to the service of God, the Church and his people.   While many with similar chances squandered their advantages, Charles showed that such assets should not be guiltily eschewed or be a cause of embarrassment, so long as they are put to the service of the Good, the True and the Beautiful.

Charles was prepared for his later career by his aristocratic responsibilities, becoming a skilled administrator and diplomat at a very young age.   At the same time he tirelessly pursued his studies, becoming a Doctor utriusque Iuris (a Doctor of both Civil and Canon Law) at 21 years old.   With the accession of his uncle to the throne of Peter, he was called to Rome and immediately was created a cardinal-deacon.   Such a position was advantageous because he became one of the closest associates of the pope, with all the dignity of a cardinal but without the responsibility for care of souls.   He reformed the city of Rome and the Papal States thoroughly and was given increasing responsibilities. The papal curia was purified by his example of holiness and sobriety.   He cultivated the friendship of other saints, such as Philip Neri and together they provided the pattern for a renewed curia.   He gathered a circle of learned friends around him and sponsored literary, academic and musical activity, being in particular a patron of Palestrina

For his handling of the delicate negotiations needed for keeping the Council of Trent from falling apart, Charles was awarded with the see of Milan.   He began to shift his focus as well, for he had experienced a deep spiritual conversion as the result of the untimely death of his elder brother and dedicated the rest of his life entirely to the good of his people and his Church.   Being one of the most famous and largest sees in Christendom, Milan was a microcosm that displayed both the grandeur and the corruption of Renaissance Catholicism.

Charles set about immediately implementing the reforming decrees of Trent.   Had other bishops swiftly implemented the decrees, as Charles had, the damage from the Reformation may have been mightily checked.   In any case, he found a diocese filled to the brim with time-servers, beneficed layabouts and outright corrupt and vile clergy.   He set out for a purification.  He set the tone with his mighty motto Humilitas and he began to demonstrate one of the most powerful roles in all of Church history:  that of a holy bishop.    Charles knew that the mission of the Church to convert the nations and to win back the Protestants must begin at home.   The Church must be reformed from within, before she could bear effective testimony without.

He was convinced that the heart of the problem was the abuses caused, intentionally or not, by ignorant clergy.   Corruption was comparatively easy to root up but the wholesale re-education of the clergy was a project for generations.   To this end he set up the massive seminary of San Pietro Martire on the site of that saint’s murder in Seveso.   It was to be the prototype of the professionalisation of the clergy that would set a pattern for the rest of the Catholic world, one of the most significant developments in the last 500 years of Catholicism.   He knew that care of priests was essential before the laity could be properly educated and cultivated.   Here is a link to Pope Francis’s visit to the St Charles Borromeo Seminary  – https://www.youtube.com/watch?v=495XzwybBS0

Doctrine was at the heart of his pastoral ministry.   Trent had codified dogma and made it the basis of its reforming decrees.    Charles carried this message that the truth itself was the best foundation of pastoral ministry.   He reformed recalcitrant monks and nuns, calling them back to fidelity to their oaths and vows, rather than tolerating their laxity. Indeed one decadent member of the order of the Humiliati even tried to assassinate him at prayer, firing a point blank shot that miraculously left him nearly unharmed.   He himself was one of the saints in charge of the Roman Catechism and the founder of the concept of Sunday school for lay children, educating them in the rudiments of the Catholic faith.   He brought to the streets of Milan, Truth incarnated as a person, both in the Blessed Sacrament and in his life of imitating Christ.   There was no divorce between his pastoral and doctrinal responsibilities, such a novel idea would have been treated by him as the worst form of heresy.   For Charles, Christ the Merciful was Incarnate Truth itself.

He retained a simple devotion to Our Lady of Loreto and ministered personally to the plague victims of the city, spending his personal fortune for their relief and walking barefoot in sackcloth and ashes in penance for them before God.   Yet at the same time he never forgot his office as a prince of the Church and the Successor of the Apostles.   He repeatedly challenged the secular authorities who sought to circumscribe the liberties of the Church.   He personally went to Santa Maria della Scala, to receive their obedience after they had appealed to the secular authority over him.   He came in full pontifical regalia, bearing the crucifix, and pronounced a public excommunication at their door.   A supporter of the disobedient church fired a shot at him, which was blocked only by the Cross of Christ he bore.   He tirelessly traveled to the rural areas of his diocese, especially the Alpine valleys that suffered under heresy.   To the peripheries he went—areas ignored by his noble predecessors—but Charles did not go there to confirm the people in their error, he came to bring the freedom of Truth.   He took his duty of visitation seriously, removing the corrupt, correcting the erring and ensuring the proper celebration of his beloved Ambrosian rite.

He was a friend and confrere to many of the saints of the Catholic Reform, St Francis Borgia, St Philip Neri, Bl Bartholomew of Braga and many others, having a special predilection for the English priests who would later be martyred.   His solicitude for the liturgy was exceptional, knowing it to be the key to the spirituality and doctrinal fidelity of the laity.   Indeed, once he wanted to bless a cemetery but abandoned the idea when he discovered he did not have the requisite pontifical vestments.   The service of God demanded the very best at all times.   On his deathbed, he forbade the saying of Holy Mass in his room, considering it unfit for the sacrifice of the Mass and insisted on being vested in Rochet and Stole for the reception of his Viaticum.   This was no violation of Humilitasbut rather its highest expression:  utter, complete and humble service to his position as the successor of St Ambrose.   He lived simply, devoutly and penitently but when he executed his office he bore the weight of tradition, history and doctrine.

Charles was beloved by his people of Milan and was respected by all throughout Europe, being rapidly canonised in the year 1610.   His life demonstrates the fallacy implied by the words of a contemporary cardinal, who declared that mercy and doctrine were equal parts of revelation.  Charles would have known that such a statement was nonsensical and opposed to the definitions of Trent (and Vatican II for that matter).   He would gently correct his colleague.   Mercy is part of the doctrine of the Church but, more to the point, the whole and complete doctrine of the Church is mercy for a fallen humanity. Truth is mercy; error is slavery.    St Charles demonstrates for us that the Church needs reform in every age but it must be a reform that results in a re-conformation to the Face of her Founder.    May the example of the holy bishop of the Counter Reform (who kept an image of Sts Thomas More and John Fisher on his person) animate those who would make novel arguments contrary to the faith of Christ.

St Charles Borromeo, Father of the Clergy, pray for us all!

(via Saint of the Day – St Charles Borromeo (1538-1584) – AnaStpaul)

[ianspirations]

IUVENESCIT ECCLESIA

Regarding the Relationship between Hierarchical and Charismatic Gifts in the Life and the Mission of the Church

The following is a document issued by the Congregation for the Doctrine of Faith (CDF). It was officially declared on May 15, 2016 by Gerhard Cardinal Muller, the Prefect of the CDF with the approval of Pope Francis. It is a letter primarily directed to the Bishops and literally translates as ‘The Church Rejuvenates’.

The Spirit continually ‘renews, builds and guides the Church with hierarchical and charismatic gifts’ (IE 1). Vatican II highlighted the role of the Holy Spirit in the life of the laity saying that He ‘sanctifies the People of God, guides, adorns with virtue, and enriches with special graces” (IE 1). Recently, there has been greater awareness of the charismatic gifts thanks to the life of the Church, the various doctrinal interventions of the Pope and other members of Church hierarchy and due to theological research.

Pope Francis has expressed his concern in Evangelii Gaudium that the great amount of people who “are living without the strength, light and consolation born of friendship with Jesus Christ, without a community of faith to support them, without meaning and a goal in life” should spur in us the desire to be missionaries (EG 49). In order to carry out this mission it is imperative “to recognize and value the numerous charisms capable of reawakening and nourishing the life of faith of the People of God” (IE 1).

Before and after Vatican II a number of ecclesial groups arose. These groups consisted of people who wished ‘to strengthen their life of faith, hope, and charity.’ Such groups bring out the ecclesial nature of the Church which moves out in mission. These groups therefore, share in the mission of the Church and propose ‘renewed forms of following Christ’ which deepen the desire for union with God and the sense of togetherness in the Church. The faithful can be a part of these groups irrespective of their state of life (lay persons, consecrated persons or ordained ministers). The strong capacity of these groups “to gather people together constitutes a significant testimony to how the Church does not grow ‘through proselytism but through attraction’” (EG 14).  

Pope John Paul II appreciated the contribution that members of ‘new communities’ or simply charismatic groups (if I may call them so) make to spread the Gospel to the whole world. However, he also warned that these movements which have brought ‘unexpected newness’ to the life of the Church also have the capacity to be ‘disruptive.’ He expressed his desire that all these groups and movements find a place in the life and mission of their respective parishes and strive to remain in communion with the pastors (IE 2).

The Congregation for the Doctrine of the Faith hopes that this document will help to “underline those theological and ecclesiological elements whose comprehension will encourage a fruitful and ordered participation of the new groups in the communion and the mission of the Church” (IE 3).

The word ‘charism’ comes from the Greek charisma which in a general sense means ‘generous gift’ but which is used in the New Testament to mean the gifts of the Holy Spirit. Charisms unlike the fundamental gifts like that of sanctifying grace, faith, hope and charity, need not be given to all. They are particular gifts given to whomever the Spirit chooses. Charisms, as described by Paul are not human capacities but are purely the grace of God.  (IE 4)

Charisms are for the benefit of all (1 Cor 12:7). While charisms can have personal benefit they are mostly oriented toward the common good. A distinction is made between charisms of the word under which are grouped wisdom, knowledge, prophecy and exhortation and charisms of action under which comes power, ministry and governance. Interestingly, as referenced in Matthew 7:22-23, “the exercise of the more visible charisms (prophecy, exorcisms, miracles) can unfortunately coexist with the absence of an authentic relationship with the Savior” (IE 5).

The bible contains a number of lists of charisms (1 Pet 4:10, 1 Cor 12:8-10, 28-30, Rm 12:6-8). Among the listed there are exceptional gifts (healing, miracles, variety of tongues) and ordinary gifts (teaching, service, beneficience), ministries for the guidance of the community (Eph 4:11) and gifts given through the imposition of the hands (1 Tim 4:14; 2 Tim 1:6). It is not clear that all of these constitute charisms. None of the lists claims to be exhaustive. (IE 6)

It is important to note that the above mentioned scriptural texts “do not present an opposition between the diverse charisms; rather they see a harmonic connection and complimentarity between them” (IE 7). It is not fair to make a distinction (as is sometimes made) between the institutional church of the Judeo-Christian type and the charismatic Church of the Pauline type. Such a division has no scriptural foundation. While those who make this distinction are likely to quote Paul, Paul himself unifies the variety of charisms. He feels that the power given to him by the Lord on account of his apostleship extend to the charismatics who were given instructions and directions by him and Peter. While the gifts are recognized as having divine origin, they do not authorize “one to withdraw the obedience owed towards the ecclesial hierarchy,” or allow for an autonomous ministry independent of the Church. Paul is well aware of the threat posed by the “disordered exercise of the charisms” and establishes rules and prescribes limits to their use ‘in the Church’ (1 Cor 14:19-28). (IE 7)

The New Testament does not use the word charism univocally; a variety of meanings are possible. Lumen Gentium (LG) #4 speaks of ‘hierarchical gifts and charismatic gifts.’ Both have the same origin and purpose. They are gifts of God given to contribute to the building up of the Church. Those given the gift of leadership are responsible for the exercise of the other charisms in order to ensure that they contribute to the good of the Church and to its evangelizing mission. “The same Spirit gives to the hierarchy of the Church the capacity to discern the authenticity of the charisms, to promote them and to accompany them with paternal care. (IE 8)

The charisms take up a significant amount of place in the reflection of Pope Pius XII in Mystici Corporis. Vatican II built on his reflections and deepened the understanding of the charisms. One of the most significant contributions of Vatican II was reaffirming the truth that the Holy Spirit does not only offer graces through the sacraments and ministries of the Church but also through the gifts (cf. LG #12) (IE 9).

Pope John Paul II in his teachings stressed the coessentiality of the gifts with the institutional hierarchy. He pointed out that both are necessary and both “help to make the mystery of Christ and his saving work present in the world” (Message of Pope John Paul II for the World Congress of Ecclesial Movements and New Communities 1987 #5 as quoted in IE 10). Pope Francis reiterates this thought when he says that the gifts bloom and flourish in the community (Church).

In order to better understand the relationship between the charismatic and institutional gifts it is useful to recall their theological foundation. Every gift of the Father comes through the Son and in the Holy Spirit. “The gift of the Spirit in the Church is bound to the mission of the Son, accomplished definitively in his Paschal Mystery” (IE 11). Jesus indicates that the continuing of His mission is the cause for the coming of the Spirit. Therefore, the gifts of the Spirit cannot go against the mission of Jesus and consequently, the institutional Church. The document uses bombastic theological words to express that the sacraments are basically the Spirit’s fulfilment of the work initiated by Jesus. The Spirit who was present and busy at Creation is fully present in the person of Jesus.

The salvific action of Christ namely, the institution of the Eucharist, the power to forgive sins, the apostolic mandate of evangelization and baptism come under the hierarchical gifts and pertain to the sacrament of Holy Orders. The charismatic gifts on the other hand, are freely given to all. They attain their full potential when they go along with a personal relationship with Christ and when used in His service. (IE 12)

The Church is essentially geared towards communion – “communion with God through Jesus Christ in the Holy Spirit. This communion is effected in the Word of God and in the sacraments.” The hierarchical and charismatic gifts grow upon the sacraments of Baptism and Confirmation which initiate a person into the mystery of Christ. (IE 13)

Among all the gifts, a special place is reserved for the hierarchical gifts since they were ordered by Christ to ensure “the continuing presence of his unique salvific mediation” (IE 14). Hierarchical gifts have their origin in the Apostle’s and the consequent passing on of authority through laying of hands and ordination. Jesus uses the Bishops who are the first in order of hierarchy to preach His Good News, baptize, direct, guide and administer through the sacraments and their paternal functioning. Priests are ordained to preach the Gospel, shepherd the faithful and celebrate divine worship. Deacons share in the ministry of the liturgy, of the word and of charity to the People of God. Through the hierarchical gifts, the Church creates the possibility for the proclamation of the Gospel and pastoral care. (IE 14)

Charismatic gifts “are freely distributed by the Holy Spirit so that sacramental grace may be fruitful in Christian life in different ways and at every level” (IE 15). These gifts allow the faithful to respond to the gift of Salvation and “become a gift of love for others and authentic witnesses to the Gospel before all mankind” (IE 15).

The charismatic gifts have the potential for generating closeness among the faithful and nurturing spiritual relationships. The variety of Church or ecclesial groups presents themselves as shared charismatic gifts. They bear testimony to the power of charisms to “gather the faithful together and help them to live fully their Christian vocation and proper state of life in service of the ecclesial mission” (IE 16).

Most of the gifts do not require any particular regulations if they are received and lived out within the Christian community. However, the charism of founding a new group or movement within the Church requires special recognition “so that the richness it contains may be adequately articulated within the ecclesial communion and faithfully transmitted over time” (IE 17). This is left up to the discerning authority of the ecclesial hierarchy. This is not always an easy task. Pastors have the responsibility of informing their flock regarding the authenticity of charisms and the trustworthiness of the person displaying them. They are to be evaluated on the basis of faith directed toward the building up of the Church. This process takes place over a period of time and with appropriate and sufficient investigation. The group that arises on account of the charism requires time to grow and mature. Until they attain stability the authority of the Church must benevolently accompany them. Special mention is made of the role of the pastor who like a Good Shepherd accompanies the flock thereby displaying the paternal solicitude of the Church.

The document gives the following criteria for discerning the charismatic gifts: (IE 18)

1.    The primacy of the vocation of every Christian to holiness – The charisms are always directed towards sanctifying the individual and the Church therefore, whatever group comes out of a charism has to have this same objective.

2.    Commitment to spreading the Gospel – Authentic charisms given by the Spirit integrate themselves with the Church and are drawn to the center which is Christ. Thus, they ought to conform to the apostolic goals of the Church and share her missionary zeal.

3.    Profession of the Catholic Faith – Every charismatic group must become a place of education regarding faith in Christ, the Church and humanity while remaining obedient to Church’s magisterium. They must beware of overstepping the doctrine and ecclesial community. If they go against it they separate themselves God and Jesus.

4.    Witness to a real communion with the whole Church – This is displayed by filial relationship with the Pope and with the local bishop who is the ‘visible principle and foundation of unity.’ This is shown concretely by a readiness to embrace doctrinal teachings and participation in programs and Church activities at all levels besides a commitment to catechesis and formation of Christians.

5.    Recognition of and esteem for the reciprocal complementarity of other charismatic elements in the Church – This is shown in a readiness to cooperate. A sure sign is the ability to “be integrated harmoniously into the life of God’s holy and faithful people for the good of all.” (Pope Francis Evangelii Gaudium 130 as quoted in IE 18).

6.    Acceptance of moments of trial in the discernment of charisms – Since charisms give rise to something new and original they are likely to face opposition and trouble. In these moments, they are called to practice greater charity. This brings out well the connection between charisms and the cross.

7.    Presence of spiritual fruits – Fruits like charity, joy, peace and human maturity; a desire to live the Church’s life more intensely, a more intense desire of listening to and meditating on the Word, the renewed appreciation for prayer, contemplation, liturgical and sacramental life, the reawakening of vocations to Christian marriage, the ministerial priesthood and consecrated life.

8.    The social dimension of evangelization – The call to proclaim has a clear social content. The criteria for discernment here is whether the entity is directed towards bringing about a more just and loving society. In this respect, the desire to be leaven in various settings, to establish charitable, cultural and spiritual works, the spirit of detachment and evangelical poverty leading to greater generosity are all important.

Elements of a relationship between the hierarchical and charismatic gifts:

1.    Reciprocity – Good relations requires the integration of the charismatic entity within the pastoral life of the Church. This means that the group should recognize the authority of the pastors in the Church and place themselves at the service of the ecclesial mission. On the side of the pastors, they must be open to various expressions of the Spirit and esteem their contribution to the overall wellbeing. (IE 20)

2.    Charismatic gifts in the Universal and Particular Church – The particular church is a micro representation of the universal church. The Bishop is to the diocese what the Pope is to the universal church. Reference to the authority of the Successor of Peter is the prerequisite of every particular church. Charismatic gifts while given to the whole Church, must actualize itself in the service of a concrete diocese. For an illustration we can look at religious life which is not a reality external to the Church and independent of its life but constitutes a particular way of being in the local Church marked by radical following of the Gospel. Those institutes and groups that transcend local diocese must find ways of enriching the Church on greater levels without neglecting the local contribution. (IE 21)

3.    The Charismatic gifts and the states of Christian Life – These gifts have different traits that can bear fruit in the fulfilment of those duties that arise from Baptism, Confirmation, Matrimony and Holy Orders. They help in shedding light on Magisterium and complement the findings of theological inquiry. The gifts constitute two modes of participation in the one priesthood of Christ which in turn involve two dimensions:

a) The first is the charism that gives rise to groups where all the faithful can participate and make fruitful sacramental grace under the leadership of their legitimate pastors. These charisms allow the faithful to live the common priesthood as disciples of Christ.

b) The second, ordained ministers who participate in a charismatic entity might find there both a reminder of the meaning of their baptism as well as a specific mission and vocation. When such is the case, the person must submit himself to seminary formation while simultaneously enriching the charism he shares.

c) A classic case of a charism catering to both lay and ordained life is Consecrated Life which is ‘located within the charismatic dimension of the Church’. Such a form of life which is stable and bound by the profession of the evangelical counsels opens an individual to receive more abundant fruit from baptismal grace.

d) The spirit of the evangelical counsels while characteristic of Consecrated Life is recommended to all ordained persons as a ‘special way of conforming oneself to Christ’s own way of life.’  

Canon Law provides different juridical means of recognition for the new ecclesial entities that pertain to charismatic gifts (IE 23). From the point of view of the relationship between hierarchical and charismatic gifts, two fundamental criteria must be taken into account: a) respect for the particularity of individual charismatic groups. This will help prevent stifling of the spirit of originality and novelty while also giving them a specific place within the Church. b) Respect for the fundamental ecclesial regimen (authority) which is responsible for recognizing the charismatic gift and integrating it into the life of the Church.

“Mary testifies fully to the obedient and faithful reception of every gift of the Holy Spirit” (IE 24). She is a guide and help to all of us who still walk the path of life with the assistance and inspiration of the Spirit.

[kishketon]

In 1990 there was song released by a band by the name of Poison. I had just come to know Jesus as my Lord and Savior just a few years before when I first heard this song. I was working with teenagers at the time and I feel like this was a call of a generation that had had it's fill of superficial religion. The name of the song was "Something to Believe In." The beginning lyrics go something like this, "Well I see him on the TV preachin' bout the promise land. He tells me to believe in Jesus and steals the money from my hand. Some say he was a good man but Lord I think he sinned." The chorus of the song goes on to say, "If there's a Lord above, give me something to believe in." While I am in no way promoting or condoning the band I understand the message. This song came out during a time when various preachers were being exposed as frauds and some even going to prison for the crimes that they had committed. My mind is drawn to a young man that I knew in the first years of my ministry. Simon came from a prominent church family and had become very rebellious. His parents asked me to talk to him. I invited Simon to lunch one day and as we were driving down the road our conversation started to lean toward the lifestyle that he was choosing. As we talked Simon started to open up. He told me stories about his parents going out to the clubs and partying with friends on Friday and Saturday night and then waking up cursing at him and his siblings as they got ready for Church. He told me that as soon as they arrived at Church that their entire personality would change and that everyone thought that they were the best of Christians. Eventually he aggressively stated, "If that is what Christianity is all about then I don't want any part of it." Young minds are very impressionable. When I was a child my mom would send me and my siblings down to the local Church on Sunday mornings. We would attend Sunday School and Church there and then afterward we would rush out the door to play with the friends that we had made. We were constantly being told not to drink, smoke or curse and not to hang out with people that do. One day while playing hide and seek we came across a space between the two Church buildings where a group of men were gathered along with some of our Deacons. they were all smoking on the Church grounds. Doing exactly what they told us not to do. That image has always stuck in my mind. After I became a Christian I came to understand that Jesus is the only one that is perfect but on the same token we as Christians carry a huge responsibility on how we influence the lives of others with our conduct. Before I met Jesus I lived a life of drugs and alcohol and sadly many of the people that I did those things with went to Church. I was always confused by the thought that if you truly believed in Jesus and salvation how can you sit in Church Sunday after Sunday knowing that the people that you call friends are going to hell and never say a word? What's more, if you can't look to those people that practice Christianity for direction into eternity then who can you trust to lead you to God? Well, I've heard a lot of people try to use the excuse that people should look to Jesus for salvation and not to men but, I think that is an attempt to avoid taking responsibility for their actions. On the other hand. Back in 1990 when I used to share my faith with people there were many that remembered the indiscretion of Jimmy Swaggert and the conviction of Jim and Tammy Faye Bakker. They would criticize Christianity for the actions of those televangelists and tell me that if they were the best that Christianity had to offer then they didn't want anything to do with it. Never understood why so many focused on the few rather than the hundreds of men and women who commit their lives to serving the Lord faithfully on a daily basis. Nevertheless, my response was always the same, when you get to heaven God is not going to ask you about Jimmy Swaggert nor Jim or Tammy Faye Bakker. What He is going to ask you is what and why you did what you did. He will ask you what you did with His Son. Did you accept Jesus as your personal Lord and Savior or did you reject Him. The world as a whole does not give us much to believe in but it is not the world that we are to look to for salvation. Jesus said John 14:7, "Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me." The Bible also says, “Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.”Be assured that when you Stand before God in judgment as we all will, He will not ask you about any other person other than yourself. He won’t ask you what any given preacher said or didn’t say about any given subject and the only think that will matter at that time will be whether or not you know the Lord Jesus Christ as your personal Lord and Savior. Ultimately, Jesus is the only one that you can count on to save you from the judgment to come so if you trust anything in this world or the world to come let it be the Lord Jesus Christ.

[thechasefiles]

The Chase Files Daily Newscap 5/2/2019

Good MORNING  #realdreamchasers! Here is The Chase Files Daily News Cap for Thursday 2nd May 2019. Remember you can read full articles for FREE via Barbados Today (BT) or Barbados Government Information Services (BGIS) OR by purchasing by purchasing a Daily Nation Newspaper (DN).

GOVERNMENT WORKING IN UNISON WITH WORKERS, ASSURES PM MOTTLEY – In her first May Day speech as Prime Minister, Mia Mottley has given the assurance that Government is working in unison with workers. Speaking to the scores of people gathered at the Barbados Workers’ Union Solidarity House headquarters this afternoon, Mottley said her Government had been actively engaging with the Social Partnership on all critical matters. “I have made a commitment and it is one from which my Government will never resile, that the basis of the best governance that we can bring to our people is to work together and to work collectively,” she said to loud applause. “And it is against that background that I ask you to judge my Government not by our words alone, but by our actions, because on the very first morning after swearing in a Government and a Cabinet at Bay Street, the very first meeting of this Government was with the Social Partnership of Barbados because we recognise that labour and capital and the Government and the Executive must work collectively to take us out of the bowels from which we were languishing in. “Every major decision whether it is in the context of national security, whether it is in the context of growth and development opportunities for this country that I will share with the country by the end of the month in greater detail, whether it is in the context of the difficult moments and decisions . . . it has been a joint decision,” the Prime Minister maintained. Mottley pointed out that there was still a long way for Barbados to go. However, she promised that Government would continue to be on the frontline of workers’ rights. (BT)

MP IAN GOODING-EDGHILL IS NEW TRANSPORT BOARD CHAIRMAN – Mere hours after accepting the resignation of former chairman of the Transport Board Gregory Nicholls, Prime Minister Mia Mottley has named his replacement. Ian Gooding-Edghill, the Member of Parliament for St Michael West Central is the new chairman. Mottley broke the news while delivering the feature address at the Barbados Workers’ Union May Day celebrations at its Solidarity House headquarters this afternoon. “Yesterday, the chairman resigned and I accepted it through my Minister. I have asked Ian Gooding-Edghill, who is a former chairman of the Transport Board and who is more than capable of meeting the obligations and the task of chairman to do and to accept that position and he has agreed. “I expect therefore that he will work with the board with immediate haste to help correct this unfortunate situation,” Mottley said. Gooding-Edghill is also the chairman of the National Insurance Board. (BT)

NICHOLLS I WAS NOT FIRED – ATTORNEY GREGORY NICHOLLS took to Facebook yesterday to defend his name, stating he was not fired as chairman of the board of directors of the Transport Board, neither was he accused of any infelicities.  “I have resigned as chairman of the board of directors of the Transport Board today. I was not fired nor was I accused of any infelicities during my tenure. “All of the instances of [problems] . . . concerning the Transport Board occurred before my tenure and are well documented in the provisional report of the Auditor General who has just completed a special audit of the board. When this report is published, you will all get to see how difficult it was to turn around the Transport Board given the poor shape in which I inherited it,” Nicholls stated in the post. (DN)

MORE BUS PROBLEMS FOR COMMUTERS – A visit to the Fairchild Street and Princess Alice Bus Terminals yesterday, May Day, painted a picture similar to National Heroes Day on Monday where commuters were waiting hours in the two terminals. Most commuters declined to comment, however; at the Fairchild Street terminal around 2 p.m., one woman said she was waiting three-and-a-half hours for a Martin’s Bay bus. Although she was going straight to St John, there were others around who were not going the full route but were likewise stranded. The Transport Board had announced on its Facebook page over the weekend: “Our services will be operating on what would be the usual Sunday bus schedule on April 28 and May 1, 2019.  (DN)

FOURTH PRESCHOOL GOING UP – Lawmakers today cleared the path for a charity to build its next nursery school with the Ministry of Education even as construction work has already started. In a parliamentary resolution, Government has vested 5,000 square metres of land in Government Hill, St Michael to the Maria Holder Memorial Trust under a lease arrangement for the construction of the fourth in a series of state-of-the-art preschools. The building on land adjacent to the Charles F Broome Memorial Primary School is to be leased to the Trust for 30 years at $1,500 annually, according to Minister of Housing, Lands and Rural Development Charles Griffith. He said the Ministry of Education and Technical and Vocational Training will be responsible for the maintenance and upkeep of the school, which will be insured for about $2 million. Griffith praised the philanthropic foundation for its work, saying it should serve as an example for other local charities. During his presentation, which was dotted with the history of the Trust, Griffith said the charity was keen on promoting and supporting health care initiatives designed to improve the quality of life for children, the elderly and the vulnerable and assist with the education and training of youth in disadvantage and vulnerable situations. “They are making meaningful contribution in almost every single area. And I hope that at some point in time the constituency of St John can also benefit from the initiatives of this organization,” said the St John MP. Under a memorandum of understanding with the Ministry of Education signed with the Democratic Labour Party (DLP) administration, the charity opened the first school at Sharon, St Thomas, the second one at Gall Hill in Christ Church, and one in Oldbury in St Philip. A total of seven nursery schools were earmarked for construction, the other locations being Holders Hill, St James; Sayers Court, Christ Church and Deacons, St Michael. In his contribution, St Michael East MP Trevor Prescod, in whose constituency the new Government Hill nursery is to be built, said he was pleased with the work of the charity over the years. Highlighting the Trust’s other work, Prescod, the Minister of Environment and National Beautification, said he would be calling on the Trust for assistance in developing Government’s planned botanical gardens at Codrington, St Michael. “I would really like at some point to request them to contribute to the botanical gardens so they can come up and help us achieve the development of the botanical gardens which is so badly in need of funding,” said Prescod, adding that he was aware that the tu“a social conscience”. It was during the opening of the Welchman Hall, St Thomas play park under the Maria Holder Memorial Trust’s Eleven Play Parks project late last year that Prime Minister Mia Mottley announced that the promised National Botanical Garden would finally become a reality. At the time, chairman and co-founder of the trust Christopher Holder said he was willing to assist with the development of the botanical garden. A price tag has not yet been announced for the project. (BT)

PAY FOR FUN AND MAKE INVESTMENTS – If you have an extra $50 to spend, then you can take someone to the cinema to experience three hours of the Avengers: EndGame. If you had an extra $500 to spend, then you could have taken someone to experience about three hours of the Buju concert. Either way, you know that you are paying for fun. If you had the extra money, then you would not likely be disappointed that you spent it, regardless of how hard you worked for it. You had it, you spent it, and you enjoyed yourself. If you had not spent it on fun, then you would probably have spent it on something else, or given it to someone in need. Since you will have extra money sometimes, why not use some of it to get more money? With the additional money, you can: pay off your debts, help more people in need, and pay for a lot more fun. So, what can you legally do with an extra $50 or $500 to get more money? You can play the lottery. However, you will probably lose all of your money quickly. You can invest it in someone else’s business. However, if they desperately needed your investment to keep going, then there may be structural problems with that business, and you may lose that investment. You can invest it in your own business, but if your business is not yet profitable enough to pay your monthly expenses, then a return should not be expected. There are steps that you can take to make it probable that any extra money you invest will make more money. Before investing in any product, ask yourself these two questions. 1)  Are similar products selling well now?  2) Is it likely that your product will sell when you are ready to bring it to the market? Once the answer to both of those questions is ‘yes’, then ask yourself one more question.  3) What is likely to cause you to lose all of your money? Let us test a few money-making ideas. What about planting, cultivating and selling beans? Are beans selling now? Yes. Will beans likely sell in two months when they are reaped? Yes. What will probably cause you to lose all of your money invested in this venture? Crop thefts by monkeys and humans is very likely, and you can do little about it at this time. So let us think of another product. What about investing in building a house to sell? Are houses selling well now? No, the housing market is depressed. Will the house likely sell in one year after it is constructed? No. The market is likely to continue to be depressed while BERT/IMF is managing the economy. If the housing market were not depressed, you could have grown your $50 or $500 investment – we will address that in the next article. What about an example that will work? That is the challenge. Before I tested the ideas, I thought that both of them were worthy investments. The test showed that while both ideas are good, they are just not wise investments at this time. Every product has customers. One challenge is to identify those who are willing to purchase your product before you invest in it. The euphoria of coming up with a good idea leads many to make an emotional decision. They then prematurely invest their money and lose it. Testing the idea with the questions reduces the risk that you will make an emotional decision. You can reduce the risk of failure by selecting a product from what you normally purchase in one week and making a business out of it. For example, you may eat breakfast, lunch and dinner. Since everyone needs to eat to survive, food will sell today and tomorrow. How can you lose your money with food? Preparing food that most people will not like, or cannot afford, or is inconvenient to purchase will likely do it. Since these risks are generally within your control, the next step is to design a business that avoids these risks. Grenville Phillips II is a Chartered Structural Engineer and President of Solutions Barbados.  He can be reached at NextParty246@gmail.com (BT)

DISTRICT 'D' MAGISTRATES’ COURT RELOCATING – Members of the public are asked to note that the District “D” Magistrates’ Court will remain closed until Friday, May 10. During this time, the payment and collection of maintenance money for that court will take place at the District ‘A’ Magistrates’ Court, Coleridge Street, St Michael. The District ‘D’ Magistrates’ Court will reopen on Monday, May 13, from the Cane Garden, St Thomas complex. The court was closed last week after staff reported smelling a strong odour in the administrative office, which permeated other areas of the building. As a result, only urgent matters were heard at the court following its closure on Wednesday, April 24. Registrar of the Supreme Court, Barbara Cooke-Alleyne, requested that a private environmental company investigate the source of the odour on Thursday, April 25, and it was confirmed that the odour was coming from a decaying mammal, which is believed to be a rodent. In a statement issued on Friday, Mrs Cooke-Alleyne said the company also identified a number of other environmental issues which could have a negative impact on the indoor air quality at the District ‘D’ Magistrates’ Court and its associated offices. This prompted the decision by the Registrar and Permanent Secretary in the Office of the Attorney General, Yvette Goddard, to close the court, and have it relocated to the Cane Garden, St Thomas complex.  (BT)

ATTORNEY TO CROWN: ‘BRING THE EVIDENCE’ – Veteran attorney Angella Mitchell-Gittens today demanded that the Crown “bring the evidence and let us do something” in the murder case against her client, as the police prosecutor sought yet more time from the magistrate. She made the declaration this afternoon in response to the prosecutor’s request for another adjournment in the case against Adrian Obrian Williams, of Henley Land, St John who is charged in connection with the March 28, 2018 death of Jakeil Small. Mitchell-Gittens told Magistrate Douglas Frederick: “If this is a serious charge then the input or impetus must be on getting the files ready, so that we can get it out of the Magistrates’ Courts within two years and it cannot be good enough, Sir, that Mr Williams has been coming here from March of 2018 and the best you can hear from [the prosecution] is another 28 days. “If the matter is serious, Sir, everybody must treat it serious, especially the people who are bringing the charges. It cannot be because you charge him with murder… let him spend two years or three years because it is murder.  If it is so serious, bring the evidence, let us commit to getting it to the High Court. “Unless their feet are held to the fire they do nothing and before we know it is five years… that is not good enough…. We must have standards. It can’t be good that they put a charge sheet say you are charged for murder [and] stop it there, what happens if he is acquitted? Who can give him back from March last year to [the time] he has spent in prison?” Mitchell-Gittens also stated that there must be standards as well as consequences in cases where accused persons cannot get bail in the Magistrates’ Court. She continued: “There must be a file, there must be something… or there must be consequences. I am asking that their feet are held to the fire especially in respect of matters where persons are not automatically granted bail… bring the evidence and let us do something…. Let it not be business as usual…. I would like something other than we are not yet ready…. That can’t be good enough after a man spend a year in prison [and you] aint’ ready yet.” In response, Station Sergeant Carrison Henry said he had heard the arguments of the defence lawyer and would address his seniors on the issue. “We are working on the file…. I am pleading with the officers to get these matters expedited,” the prosecutor assured the court just before the matter was adjourned until May 27. (BT)

HANDS OFF – “Do not put your hand on that lady again! Fellas who are conscious don’t beat on women especially pregnant woman,” Magistrate Douglas Frederick declared as he chastised an 18-year-old male who pleaded guilty to assault. Magistrate Frederick also told Clevere Joshua Javon Maycock, of Hinkson Gap, Baxters Road, St Michael that he needed “to be re-educated because when you get frustrated you can’t lash out like that”. Maycock had moments before pleaded guilty to unlawfully assaulting Kayla Hinds and damaging her cellular phone on April 27. Station Sergeant Carrison Henry told the magistrate that the accused and Hinds had been in a relationship for the past five years. But that relationship was filled with verbal and abusive situations with Maycock accusing Hinds of being involved with another man.  As Hinds sat in the verandah with her phone, Maycock accosted her, accusing her of infidelity. Hinds responded with a similar counter-charge, to which he “cuffed” Hinds’ hands, causing her to drop the phone damaging it. “The lady is pregnant for me. We have been in a relationship for five years but broke up in March…. I was vex at the moment…. I did not directly hit she, I didn’t hit she to hurt she, I knocked the phone out of her hand,” Maycock explained even as he revealed that the complainant was 17 years old. The explanation did not suffice with the magistrate who asked Maycock: “How does that sound to you; she is pregnant with your child, your child and you hit her. Fellas who are conscious don’t beat women especially those pregnant with [their] child.” The magistrate then ordered a report into his life in preparation for sentencing. He was granted $2,500 bail, which he secured with one surety with a warning to keep his hands to himself. Maycock returns before the District ‘A’ Magistrates’ Court on July 19. (BT)

UNPAID FINES LAND JONES ON REMAND – His decision to use marijuana after his doctor allegedly told him that he could not drink and smoke at the same time, has landed a 30-year-old man in trouble with the law. But that was just the beginning of Kemar Tito Jones’ legal troubles when he appeared in the District ‘A’ Magistrates’ Court today. It was revealed that the Bridge Gap, St Michael resident had $3,500 in unpaid fines after he pleaded guilty to having $170 of the illegal substance in his possession on April 28. Police were on duty on that day at Brownes Beach near Pirates Cove when they saw Jones standing behind a building. They approached and a search, which Jones consented to, was conducted. Thirty-four small bags containing the vegetable matter were found in a larger bag. He was arrested and charged. “The doctor tell me don’t drink and smoke together to do one, so I decided to smoke,” said Jones in his defence. But with the unpaid fines and a warrant of arrest out for his arrest as well as his inability to pay the outstanding monies landed him on remand until May 10. (BT)

LOWE FACING GUN CHARGE – An allegation that he had an illegal firearm resulted in a 21-year-old man’s automatic remand at prison. Tre Decoursey Lowe, of Allamby Gap, Spooners Hill, St Michael is charged with having an unlicensed firearm in his possession on April 27. He was not required to plead to the indictable charge when he appeared before the District ‘A’ Magistrates’ Court this afternoon. But the first-time offender pleaded guilty to riding a bicycle on Spooners Hill on the same day without a helmet, a lamp, a bell and number plate. Sergeant St Clair Phillips said police were in the area around 11:10 p.m. when officers in an unmarked vehicle spotted Lowe riding. They signaled to him to stop but he evaded them at first by riding through a side road and was subsequently caught. He was ordered to pay costs on $25 for the bell and $25 for the helmet or spend seven days in prison.  He was reprimanded and discharged on the other traffic charges. Sergeant Phillips also told Magistrate Douglas Frederick that a search warrant was carried out at Lowe’s residence the following day – April 28 – where 132 grammes of cannabis seeds worth $600 were found in his bedroom in a container. Lowe wasted no time and pleaded guilty to the charges of possession, possession with intent to supply and possession of a traffickable quantity of cannabis. “It was just seeds not vegetable matter. It was just seeds that I just gathered. I does smoke and just every time that I realise that the weed have in seeds I just put it aside,” said Lowe who explained that the drug was his way of relaxing as he was not working and trying to find a job. “I don’t lime on a block or nothing so,” he added. He was ordered to pay $800 or spend three months in prison. Lowe, who was remanded to Dodds, is to reappear before Magistrate Frederick on May 28 on the gun charge.  (BT)

WPCS TO STUDENTS: WE ARE YOUR FRIENDS – Women police officers from the Northern Division today relayed a friendly message to schoolchildren as they embarked on the latest of three initiatives to foster stronger relationships with them. “We are your friends,” some 15 officers declared as an initiative dubbed Touchdownlaunched at Lester Vaughn, Frederick Smith, Darryl Jordan and Grantley Adams Memorial schools. Inspector Janice Ifill told Barbados TODAY: “We are just focusing on the students and having formal conversations about actions and consequences, peer pressure, positive influences and generally doing the right thing starting from now, because as we have been telling them, there are 18-year-olds and 19-year-olds, which is only three or four years older than them committing a number of horrendous crimes. “So we’re trying to nip it in the bud at this stage to let them know that is not the road and to let them know the police officers are their friends and if they know of anything they can speak to us, communicate with us one on one if they see something that is not right. “We are coming to them today to let them know we welcome them and we have open arms and they can come to us because we really need to take back our society in a good way and in quick time.” A similar project – Soft Touch – had also been carried out by women police constables in the Crab Hill, St Lucy area, which she described as a “soft approach” to policing. Inspector Ifill said there were also plans to go into primary schools under a third outreach operation, to be called Tender Touch. “We intend to go into the primary schools, but we haven’t gone there yet, but so far we have been greeted with good responses from both the schools and the public at large so we think we are getting somewhere,” Inspector Ifill said. (BT)

NEW OWNERS FOR TRIDENTS – Embattled Indian business tycoon Vijay Mallya will not have ownership of Barbados Tridents for the upcoming Caribbean Premier League (CPL) season, organisers said here on Tuesday. Speaking at a media conference, CPL chief executive Damien O’Donohoe said the league was in the process of wrapping up discussions with the relevant parties and new owners should be in place before the players draft scheduled for May 22 in London. Mallya is currently fighting extradition from the United Kingdom to his native India, where he is wanted by authorities to face alleged bank fraud and money laundering charges amounting to nearly US$1 billion. His mounting legal and financial woes have also impacted the franchise, with players yet to be paid in full for the 2018 season, which wrapped up last September. (DN)

BASA EYEING YOUTH – The Barbados Aquatic Sports Association (BASA) is turning their attention to young athletes. That is the assurance of president Tony Selby following the CARIFTA Aquatics Championships, which concluded with the open water competition at Carlisle Bay last Wednesday. “We definitely need to work a little more with the younger athletes. What I am observing is that a lot of the younger athletes in particular are not coming to training as often as the coaches would like and with all the other electronic and other activities taking place that’s becoming an even greater challenge,” Selby told MIDWEEK SPORT. (DN)

BURKE STANDS ALONE – Three-time national champion Mario Burke was simply super last weekend in the United States with a historic milestone at the prestigious Penn Relays in Pennsylvania, Philadelphia. The 22-year-old former Harrison College student became the first athlete to win four gold medals in the same weekend in the 125-year history of the Relays, which have been staged since 1895. Burke won the men’s 100 metres for college athletes and was also a member of his University of Houston’s quartets that became only the sixth college to make a clean sweep of the 4x100, 4x200 and 4x400 sprint relays. (DN)

BARBADOS-BORN JOFRA ARCHER IN AN ENGLAND KIT – It is an image which seems to have taken forever to appear, probably for Jofra Archer, and most certainly for England cricket fans. And even though the sight of the country’s newest match-winning prospect in full England kit has arrived quicker than some expected, not least the man himself, images of him posing for official squad photos ahead of Friday’s ODI against Ireland show a man who looks ready for business. Barbados-born Archer, who recently became eligible to represent England after the ECB’s qualification period was reduced from seven years to three, is poised to make his debut after being included in the squads for the one-off ODI against Ireland on Friday, a T20I against Pakistan on Sunday and five ODIs against Pakistan. He was left out of England’s preliminary World Cup squad but the upcoming matches present an opportunity to press his case for inclusion in the final squad, which needs to be finalised by May 23. Archer’s supporters speak of his incredible talent, most recently showcased in his exploits for Rajasthan Royals in the IPL. For his part, Archer described the speed of his elevation to the England squad as overwhelming. “I’ve worked pretty much all my life for this moment and I just want to tackle it and put my best foot forward,” he said upon his selection. “Hopefully I get a chance to play and do myself justice.” But he also stated he did not “want to step on anyone’s toes”. Archer’s potential call-up for the World Cup has sparked debate among the squad’s incumbent fast bowlers. Some with reservations have argued that bringing a new player into a well-established set-up could destabilise the side, or be harsh on any player who misses out, having helped England become the top one-day side in the world. However, Alex Hales’ expulsion from all England squads – including for the World Cup – in the wake of his ban for using recreational drugs has dominated the agenda in the build-up to Archer’s debut, and has also led to three more players – Ben Duckett, Dawid Malan and James Vince – being included in the squads for the Ireland and Pakistan series. While Hales’ 21-day ban will have been served well before the World Cup, the ECB this week decided to withdraw him from their squads, citing a need for “creating the right environment within the team and ensuring that there are no unnecessary distractions”. Hales has not been a first-choice player in England’s white-ball squad for some time, but was seen as someone who could enhance the depth of the squad, particularly amid injuries to key and fringe players alike. His omission has opened the door for another face to appear in the England line-up, meaning that Archer won’t be alone in pressing his claims for a World Cup berth. (BT)

TOURISM ICON PASSES AWAY –Tourism pioneer Pat Nehaul died this morning at the age of 86. Nehaul, a former director of the Barbados Tourist Board, started her legendary career in the sector in the 1950’s as a receptionist at the airport for the Publicity Committee, which was later restructured as the Barbados Tourism Authority. Nehaul was noted for her service to the sector at various levels including accounts, marketing and public relations. She was also a director of the Barbados Gallery of Art Trust and the Art Collectors Club. Nehaul was the mother of three children, Partrick, Saki and Andrew. (BT)

For daily or breaking news reports follow us on Instagram, Tumblr, Twitter & Facebook. That’s all for today folks. There are 243 days left in the year. Shalom! #thechasefilesdailynewscap #thechasefiles# dailynewscapsbythechasefiles

[fabglance1]

#XD30 - Day 6 - ‘GOOD’

She looked down at her hand, a flawless cushion cut diamond sat perched on her ring finger. She still couldn’t believe it. They night they’d had, the way he proposed, all those flowers, and the fact that she got him by being a good girl. Jordan and Jack were celibate during their entire courtship. It was so hard for her not to fall to the temptation, but now it was all worth it when she looked at the rock on her hand. She was ready to grow a family with the love of her life.

  “Let me see it! Let me see that ring girl!” Jordan’s best friend Kia was already squealing from across the restaurant. Right behind her was Tasha, Jordan’s favorite cousin. The three girls grew up together. They were Jordan’s door to the real world when her dad wouldn’t let her do fun stuff.

  After Jordan’s Mom died, her father didn’t know what to do with the little girl. The thought of raising a girl child all by himself was too scary for him to comprehend. So, he headed to church. Jordan grew up under the watchful eye of the women of Greater Harvest Church of God in Christ. She often thought they cared so much because they were trying to date her dad. But he never entertained one woman in that church. He was a devoted volunteer, member of the deacon board, and did pro-bono work when someone’s son got in trouble.

  Jordan was often told how pretty she was with her green eyes and chocolate skin. But, she was inadvertently taught that compliments from boys were bad. The devil was in those little mannish boys and only fast-tailed girls entertained their games. If he wasn’t almost like Jesus, he’d never do her any good. She was taught to wear her skirts long, keep her silky hair pulled back, and never open her legs until marriage.

  And Jordan believed it. She prided herself on holding on to her virginity through high school, college, and Law school. She always made sure to keep herself busy by going to the gym, volunteering in the community, and pursuing her education. Jordan graduated with honors and won numerous awards. Walking in her father’s footsteps she practiced law with the best of intentions. She prided herself on being honest with her clients and helping them even if she didn’t see a win.

  Kia and Tasha always made sure that Jordan wasn’t so heavenly minded that she was no earthly good. In high-school the pair persuaded Jordan to stop dressing like the Clark Sisters and more like TLC. In college, the girls knew that Jordan wasn’t having sex, but made sure she knew about birth control. By the end of Law School Jordan had found her balance. No longer a member of the COGIC girls of America, she didn’t feel guilty wearing a pair of pants, going on a cruise to Jamaica, or having a sip of wine every so often.

  But sex, sex was something she would not budge on. By the age of 29, Jordan was still holding up the standard. She’d only seen a real-life penis two times in her life: once with her high school boyfriend an again with her college beau. Jordan dated often, because of her good looks and cool demeanor, but didn’t stay in relationships long due to her no-sex rule.

  “Not even ORAL!” Jack said, looking at the gorgeous girl sitting on his couch. “You’re trying to tell me; you’ve never had a guy put his lips on your … lips!? You are almost 30!”

  It was their third date and Jack had invited Jordan to his downtown apartment. With floor to ceiling windows, hard wood floors, and kitchen fit for a celebrity chef, bringing a woman back to his house was a sure way get her naked. And he wanted to see Jordan naked! He remembered watching her walk into the gym just weeks earlier.  

  That day he spotted the slender yet toned lawyer chat with the gym owner, put her hair in a ponytail, change her sneakers, and start her workout. He didn’t mean to stare, but she was just so smooth and her smile so radiant. He’d never seen a woman come to that gym and generally enjoy being there. She worked out for exactly an hour, picked up her bag and left. The next day Jack spotted her again, same routine, different color work-out gear. He didn’t understand how he never saw her previously, but now he saw her almost daily.

  By the end of the next week he got up the nerve to ask her on a date. She smiled, but declined. Looking at Jack she knew he’d be no good. He was just too attractive. Standing at 6'5", slim basketball build, wearing the newest Air Max running shoes, she knew he was out of her league. His pecan-colored skin looked so smooth as he asked her questions about her life. She still gave him her number, thinking he’d be a good friend. He called daily and they talked a lot.

  Jack was new in the city. He experienced a horrible break-up and his best friend persuaded him to come to her town. Jack took a job at an investment firm, moving away from all the heartbreaks of living in Atlanta. It was nice to be back in the same place as his best friend and entertaining a beautiful young lady.

  “So what you’re saying is, if I choose to date you, we ain’t having sex?” Jordan nodded her head, “for how long? 90 days or something?”

  “Until I get married. Maybe I’ll marry you, maybe not. But it’s what I believe and its what God wants for my life.” She stood firm on her decision, although her knees were shaking. After just three dates, she had really fallen for Jack. He was funny, smart, and just the right amount of nasty to keep her emails to Tasha and Kia entertaining. If she was gonna give her virginity to someone, she wanted it to be someone like Jack, married of course.

  Jack sat next to her, she could feel the heat from his body. She could smell the faint scent of cologne. She watched him search her to see if she was full of BS or truly genuine. This was the part she hated. She’d been here before. All the men she dated would act like they could be celibate, but then they’d break. She’d been cheated on more times than she had fingers and hoped this one wouldn’t do the same.

  “Alright. I believe you. I guess I’m gonna be dating a green-eyed virgin. You are really like a unicorn, you know that?”

  “Just, please tell me if you can’t take it. Don’t cheat on me. Don’t lie to me. Just leave if you can’t take it.” She batted her long eyelashes and looked jack straight in his face. Jack suddenly felt nervous. He hadn’t had a woman hold him accountable in a long time. He hadn’t had a woman be so straight forward. Jordan, although quiet and chill, withheld the demeanor of an earthquake. You didn’t know when she was going to break, but you better be prepared when she did.

  The next five months were blissful. Jack had never experienced the type of affection that Jordan gave him. What they didn’t do in the bedroom she more than made up for in other places. The girl could cook, she had amazing style, she knew all the right people, and they liked the same movies. She wasn’t an extrovert like Jack (who never met a stranger), but her unspoiled honesty and considerate attention excited him. She had a small circle of friends, a couple of great colleagues, and frequented her church about three Sundays a month. She was regimented and often talked about how her routine kept her true to herself and closer to God.

  She even got Jack to start coming to church with her. She told him if he’d just listen to the word of God and not be so focused on the actions of men, he’d understand why her religion was so important to her. Jack started to see God through Jordan’s eyes and loved her even more for it. He wasn’t at church when the doors opened, but he did play basketball with the men’s ministry and found some fraternity brothers who attended just as often as he did. Jordan was right, focusing on something other than sexual conquest helped their relationship get stronger. He knew this was the woman he wanted to marry.

  When Jack told Ahlia he wanted to marry Jordan, she was pleased. She liked Jordan, and was happy to see her best friend happy.  She was also glad to have her friend back in town. Ahlia and Jack hadn’t lived in the same city since their high school days. After, Jack went to Morehouse and Ahlia went to Fordham, they found very little time to kick it. During her junior year, Ahlia went to a Study Abroad program which allowed her to study in Cambodia for two years while finishing her undergrad degree and starting her Master’s program. The two would communicate through email and a random phone calls, but the romantic feelings they shared as teens seemed to disappear. Jack asked Ahlia to come help him pick out the ring, and Ahlia went.

  On the night of the proposal, Jack rented a gorgeous hotel suite, he purchased 150 white long stem roses, several dozen candles that smelled of rose oil, vanilla, and jasmine, along with plates of all Jordan’s favorite desserts. He arranged everything in the room. He left a hand-written letter at her office telling him to meet him at the hotel wearing the dress accompanied in the letter. That night he told her that she changed his life and he wanted her to be his wife. She kindly accepted snapping photos of her giant ring and informing her friends. She, so, wanted to have sex with him that night, but didn’t. Instead, she let him see her naked for the first time telling him to promise not to touch. He obliged.

  The next morning, Jack texted Ahlia the great news. Ahlia looked at the photos of Jordan’s excited face and Jack amazing smile. She replied that she was, “sooooooo happy for them!” and that she, “couldn’t wait for the big day!” Putting the phone down she had a sudden pain in her chest. Were these old feelings coming back? Of course, not! She was SO over Jack. That was puppy love, they were adults now. He’s marry Jordan and they’d have an amazing life. She’d find her true love and do the same.

She texted Jordan and Jack in a group message saying, “If you need any help with the wedding, let me know. Love you guys! You’re lil sis!”

[araitsume]

The Acts of the Apostles, pp. 103-111: Chapter (11) The Gospel in Samaria

This chapter is based on Acts 8.

After the death of Stephen there arose against the believers in Jerusalem a persecution so relentless that “they were all scattered abroad throughout the regions of Judea and Samaria.” Saul “made havoc of the church, entering into every house, and haling men and women committed them to prison.” Of his zeal in this cruel work he said at a later date: “I verily thought with myself, that I ought to do many things contrary to the name of Jesus of Nazareth. Which thing I also did in Jerusalem: and many of the saints did I shut up in prison.... And I punished them oft in every synagogue, and compelled them to blaspheme; and being exceedingly mad against them, I persecuted them even unto strange cities.” That Stephen was not the only one who suffered death may be seen from Saul's own words, “And when they were put to death, I gave my voice against them.” Acts 26:9-11.

At this time of peril Nicodemus came forward in fearless avowal of his faith in the crucified Saviour. Nicodemus was a member of the Sanhedrin and with others had been stirred by the teaching of Jesus. As he had witnessed Christ's wonderful works, the conviction had fastened itself upon his mind that this was the Sent of God. Too proud openly to acknowledge himself in sympathy with the Galilean Teacher, he had sought a secret interview. In this interview Jesus had unfolded to him the plan of salvation and His mission to the world, yet still Nicodemus had hesitated. He hid the truth in his heart, and for three years there was little apparent fruit. But while Nicodemus had not publicly acknowledged Christ, he had in the Sanhedrin council repeatedly thwarted the schemes of the priests to destroy Him. When at last Christ had been lifted up on the cross, Nicodemus remembered the words that He had spoken to him in the night interview on the Mount of Olives, “As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up” (John 3:14); and he saw in Jesus the world's Redeemer.

With Joseph of Arimathea, Nicodemus had borne the expense of the burial of Jesus. The disciples had been afraid to show themselves openly as Christ's followers, but Nicodemus and Joseph had come boldly to their aid. The help of these rich and honored men was greatly needed in that hour of darkness. They had been able to do for their dead Master what it would have been impossible for the poor disciples to do; and their wealth and influence had protected them, in a great measure, from the malice of the priests and rulers.

Now, when the Jews were trying to destroy the infant church, Nicodemus came forward in its defense. No longer cautious and questioning, he encouraged the faith of the disciples and used his wealth in helping to sustain the church at Jerusalem and in advancing the work of the gospel. Those who in other days had paid him reverence, now scorned and persecuted him, and he became poor in this world's goods; yet he faltered not in the defense of his faith.

The persecution that came upon the church in Jerusalem resulted in giving a great impetus to the work of the gospel. Success had attended the ministry of the word in that place, and there was danger that the disciples would linger there too long, unmindful of the Saviour's commission to go to all the world. Forgetting that strength to resist evil is best gained by aggressive service, they began to think that they had no work so important as that of shielding the church in Jerusalem from the attacks of the enemy. Instead of educating the new converts to carry the gospel to those who had not heard it, they were in danger of taking a course that would lead all to be satisfied with what had been accomplished. To scatter His representatives abroad, where they could work for others, God permitted persecution to come upon them. Driven from Jerusalem, the believers “went everywhere preaching the word.”

Among those to whom the Saviour had given the commission, “Go ye therefore, and teach all nations” (Matthew 28:19), were many from the humbler walks of life—men and women who had learned to love their Lord and who had determined to follow His example of unselfish service. To these lowly ones, as well as to the disciples who had been with the Saviour during His earthly ministry, had been given a precious trust. They were to carry to the world the glad tidings of salvation through Christ.

When they were scattered by persecution they went forth filled with missionary zeal. They realized the responsibility of their mission. They knew that they held in their hands the bread of life for a famishing world; and they were constrained by the love of Christ to break this bread to all who were in need. The Lord wrought through them. Wherever they went, the sick were healed and the poor had the gospel preached unto them.

Philip, one of the seven deacons, was among those driven from Jerusalem. He “went down to the city of Samaria, and preached Christ unto them. And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did. For unclean spirits ... came out of many that were possessed with them: and many taken with palsies, and that were lame, were healed. And there was great joy in that city.”

Christ's message to the Samaritan woman with whom He had talked at Jacob's well had borne fruit. After listening to His words, the woman had gone to the men of the city, saying, “Come, see a man, which told me all things that ever I did: is not this the Christ?” They went with her, heard Jesus, and believed on Him. Anxious to hear more, they begged Him to remain. For two days He stayed with them, “and many more believed because of His own word.” John 4:29, 41.

And when His disciples were driven from Jerusalem, some found in Samaria a safe asylum. The Samaritans welcomed these messengers of the gospel, and the Jewish converts gathered a precious harvest from among those who had once been their bitterest enemies.

Philip's work in Samaria was marked with great success, and, thus encouraged, he sent to Jerusalem for help. The apostles now perceived more fully the meaning of the words of Christ, “Ye shall be witnesses unto Me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth.” Acts 1:8.

While Philip was still in Samaria, he was directed by a heavenly messenger to “go toward the south unto the way that goeth down from Jerusalem unto Gaza.... And he arose and went.” He did not question the call, nor did he hesitate to obey; for he had learned the lesson of conformity to God's will.

“And, behold, a man of Ethiopia, a eunuch of great authority under Candace queen of the Ethiopians, who had the charge of all her treasure, and had come to Jerusalem for to worship, was returning, and sitting in his chariot read Esaias the prophet.” This Ethiopian was a man of good standing and of wide influence. God saw that when converted he would give others the light he had received and would exert a strong influence in favor of the gospel. Angels of God were attending this seeker for light, and he was being drawn to the Saviour. By the ministration of the Holy Spirit the Lord brought him into touch with one who could lead him to the light.

Philip was directed to go to the Ethiopian and explain to him the prophecy that he was reading. “Go near,” the Spirit said, “and join thyself to this chariot.” As Philip drew near, he asked the eunuch, “Understandest thou what thou readest? And he said, How can I, except some man should guide me? And he desired Philip that he would come up and sit with him.” The scripture that he was reading was the prophecy of Isaiah relating to Christ: “He was led as a sheep to the slaughter; and like a lamb dumb before his shearer, so opened He not His mouth: in His humiliation His judgment was taken away: and who shall declare His generation? for His life is taken from the earth.”

“Of whom speaketh the prophet this?” the eunuch asked, “of himself, or of some other man?” Then Philip opened to him the great truth of redemption. Beginning at the same scripture, he “preached unto him Jesus.”

The man's heart thrilled with interest as the Scriptures were explained to him; and when the disciple had finished, he was ready to accept the light given. He did not make his high worldly position an excuse for refusing the gospel. “As they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized? And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God. And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him.

“And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing. But Philip was found at Azotus: and passing through he preached in all the cities, till he came to Caesarea.”

This Ethiopian represented a large class who need to be taught by such missionaries as Philip—men who will hear the voice of God and go where He sends them. There are many who are reading the Scriptures who cannot understand their true import. All over the world men and women are looking wistfully to heaven. Prayers and tears and inquiries go up from souls longing for light, for grace, for the Holy Spirit. Many are on the verge of the kingdom, waiting only to be gathered in.

An angel guided Philip to the one who was seeking for light and who was ready to receive the gospel, and today angels will guide the footsteps of those workers who will allow the Holy Spirit to sanctify their tongues and refine and ennoble their hearts. The angel sent to Philip could himself have done the work for the Ethiopian, but this is not God's way of working. It is His plan that men are to work for their fellow men.

In the trust given to the first disciples, believers in every age have shared. Everyone who has received the gospel has been given sacred truth to impart to the world. God's faithful people have always been aggressive missionaries, consecrating their resources to the honor of His name and wisely using their talents in His service.

The unselfish labor of Christians in the past should be to us an object lesson and an inspiration. The members of God's church are to be zealous of good works, separating from worldly ambition and walking in the footsteps of Him who went about doing good. With hearts filled with sympathy and compassion, they are to minister to those in need of help, bringing to sinners a knowledge of the Saviour's love. Such work calls for laborious effort, but it brings a rich reward. Those who engage in it with sincerity of purpose will see souls won to the Saviour, for the influence that attends the practical carrying out of the divine commission is irresistible.

Not upon the ordained minister only rests the responsibility of going forth to fulfill this commission. Everyone who has received Christ is called to work for the salvation of his fellow men. “The Spirit and the bride say, Come. And let him that heareth say, Come.” Revelation 22:17. The charge to give this invitation includes the entire church. Everyone who has heard the invitation is to echo the message from hill and valley, saying, “Come.”

It is fatal mistake to suppose that the work of soul-saving depends alone upon the ministry. The humble, consecrated believer upon whom the Master of the vineyard places a burden for souls is to be given encouragement by the men upon whom the Lord has laid larger responsibilities. Those who stand as leaders in the church of God are to realize that the Saviour's commission is given to all who believe in His name. God will send forth into His vineyard many who have not been dedicated to the ministry by the laying on of hands.

Hundreds, yea, thousands, who have heard the message of salvation are still idlers in the market place, when they might be engaged in some line of active service. To these Christ is saying, “Why stand ye here all the day idle?” and He adds, “Go ye also into the vineyard.” Matthew 20:6, 7. Why is it that many more do not respond to the call? Is it because they think themselves excused in that they do not stand in the pulpit? Let them understand that there is a large work to be done outside the pulpit by thousands of consecrated lay members.

Long has God waited for the spirit of service to take possession of the whole church so that everyone shall be working for Him according to his ability. When the members of the church of God do their appointed work in the needy fields at home and abroad, in fulfillment of the gospel commission, the whole world will soon be warned and the Lord Jesus will return to this earth with power and great glory. “This gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come.” Matthew 24:14.

[hieromonkcharbel]

The New Evangelization Begins in the Confessional

What is the new evangelization?

The expression “new evangelization” was popularized by the important apostolic exhortation of Blessed Paul VI, Evangelii Nuntiandi, as a response to the new challenges that the contemporary world creates for the mission of the Church. As Saint John Paul II tells us in Crossing the Threshold of Hope, the new evangelization has nothing in common with restoration, proselytism, pluralism or tolerance: instead, against the spirit of the world, the Church takes up anew each day a struggle that is none other than the struggle for the world’s soul. Saint John Paul concluded that in its ever renewed encounter with man, evangelization is linked to generational change. Generations come and go which have distanced themselves from Christ and the Church, which have accepted a secular model of thinking and living. Meanwhile, the Church is always looking toward the future and She constantly goes out to meet new generations. And new generations clearly seem to be accepting with enthusiasm what their elders seem to have rejected.

Where does the new evangelization begin?

In a speech addressed to priests and deacons at an audience with the Pope in 2012, Pope Benedict XVI maintained that the new evangelization begins in the confessional. Consciousness of one’s own sinful condition helps one to realize the need for “openness of heart” to God. “The certainty that He is close and His mercy awaits the human being, even one who is involved in sin, in order to heal his weakness with the grace of the Sacrament of Reconciliation, is always a ray of hope for the world”, Pope Benedict said. The real conversion of our hearts means opening ourselves to God’s transforming and renewing action. In confession, through the freely bestowed action of divine Mercy, repentant sinners are justified, pardoned and sanctified and they abandon their former selves to be re-clothed in the new.

The necessity of confession

Confession is a part of our great Catholic heritage and has been practiced by our Christian ancestors since the earliest days of the Church. In the Teaching of the Twelve Apostles (Didache, ca. 100) it states quite unambiguously: “Assemble on the Lord’s day and break bread and offer the Eucharist, but first make confession of your faults” (14, 1). In his groundbreaking work, Jesus of Nazareth, Part Two, Pope Benedict XVI reminds us that although we are saved by our baptism, “even the baptized remain sinners, so they need confession of sins, for in the life of Christians, –for table fellowship with the Lord– it constantly requires completion: washing of the feet”. In the First Letter of John we read, “If we say we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just, and will forgive our sins and cleanse us from all unrighteousness. If we say we have not sinned, we make him a liar, and his word is not in us” (1:8-10). According to Pope Benedict XVI, the use of the word “cleanse” signals an inner connection with the foot-washing passage. In confession, the Lord washes our soiled feet over and over again and prepares us for table fellowship with him. In the humble gesture of the washing of the feet is an expression of the entire ministry of Jesus’ life and death. The Lord stands before us as the servant of God –he who for our sake becomes one who serves, who carries our burden and so grants us true purity, the capacity to draw close to God.

Medicine for the Soul

The sacrament of the forgiveness of sins presupposes sins to be forgiven. What then is sin? Sin means disobedience to God’s commandments. It is a moral lapse, a free choice of the will. Sin must be admitted if it is to be forgiven, because we cannot be forgiven for sins we do not confess and repent of. “When Christ’s faithful strive to confess all the sins that they can remember, they undoubtedly place all of them before the divine mercy for pardon. But those who fail to do so and knowingly withhold some, place nothing before the divine goodness for remission… for if the sick person is too ashamed to show his wound to the doctor, the medicine cannot heal” (CCC 1456). “Sin is in the soul what disease is in the body. Forgiveness is a healing operation, a real spiritual change: it requires the light of truth to shine on it – by confession – and only then can we find peace.” (Dr. Peter Kreeft)

The joy after confession

As C. S. Lewis noted, “Humility, after the first shock is a cheerful virtue.” The greatest saints have always had the greatest joy –for joy is one of the fruits of the Holy Spirit (Gal 5:22). Yet these same saints see themselves as the greatest sinners. Pascal said there are only two kinds of people: saints, who know they are sinners, and sinners, who think they are saints. The confession of sin frees us and facilitates our reconciliation with others. Through an admission of sin, “man looks squarely at the sins he is guilty of, takes responsibility for them, and thereby opens himself again to God and to the communion of the Church.” (CCC 1455) On the level of human psychology, each of us needs to “let it all out” and “unload” so that our conscience may be clear. Thomas A Kempis exhorts us to maintain a clean conscience, stating : “Have therefore a clean conscience and thou shalt always have gladness. A good conscience may bear many wrongs, and is ever merry and glad in adversities; but an evil conscience is always fearful and unquiet.” Pardon and peace come from confession. “The forgiven penitent is reconciled with himself in his inmost being, where he regains his innermost truth… He is reconciled with all creation.” (CCC 1469) Following confession, the penitent finds peace and serenity with strong spiritual consolation. It is a peace that includes wholeness, harmony and a right relationship with God, self, and others. It is an echo from Eden and a foretaste of heaven. This is the peace Jesus Christ gives, “not as the world gives” (John 14:27).

Confession for conversion to holiness

All of us are under a continuing need for conversion. Conversion begins in Baptism, but conversion does not end in Baptism. It is an ongoing process because it is an ongoing need. Thomas A Kempis enlightens us in The Imitation of Christ with his observation, “How great is the frailty of human nature which is ever prone to evil! Today you confess your sins and tomorrow you again commit the sins which you confessed. One moment you resolve to be careful, and yet after an hour you act as though you had made no resolution.” Baptism is our first conversion, but through confession we undergo a second conversion because we are always in need of purification. St. Ambrose says of the two conversions that in the Church, “there are water and tears: the water of Baptism and the tears of repentance.” Pope Benedict states that the new evangelization draws its lifeblood from the holiness of the children of the Church, from the daily journey of personal and community conversion in order to be ever more closely conformed to Christ. There is a close connection between holiness and the Sacrament of Reconciliation, witnessed by all the saints of history. In the Introduction to the Devout Life, St. Francis de Sales encourages us towards repentant conversion in order to gain holiness, urging: “Even as a man just recovering from illness walks only so far as he is obliged to go, with a slow and weary step, so the converted sinner journeys along as far as God commands him but slowly and wearily, until he attains a spirit of true devotion, and then, like a sound man, he not only gets along, but he runs and leaps in the way of God’s Commands, and hastens gladly along the paths of heavenly counsels and inspirations.”

Through confession we emerge renewed

Pope Benedict XVI summarized the benefits of confession saying, “In the celebration of the Sacrament of Reconciliation, the faithful have a real experience of that Mercy which Jesus of Nazareth, Lord and Christ has given to us, so that they themselves will become credible witnesses of that holiness which is the aim of the New Evangelization.” As Saint John Paul II indicated, the new evangelization is about the struggle for man’s soul: and the way to regain the souls of men is to give them a new beginning through the sacrament that renews our encounter with Christ. Our Holy Father Pope Benedict concluded his remarks to Priests in 2012 with this strong appeal: “This is my hope for each one of you: may the newness of Christ always be the center and reason for your priestly existence, so that those who meet you through your ministry may exclaim as did Andrew and John ‘we have found the Messiah’ (John 1:41). In this way, every Confession, from which each Christian will emerge renewed, will be a step ahead in the New Evangelization. May Mary, Mother of Mercy, Refuge for us sinners and Star of the New Evangelization, accompany us on our way.”

In Termino Maris via tumblr

[seekfirstme]

The following reflection is courtesy of Don Schwager © 2020. Don's website is located at Dailyscripture.ServantsOfTheWord.org

Meditation: Jesus used ordinary images, such as salt and light, to convey extraordinary truths that transform our minds, hearts, and lives. What does salt and light have to teach us about God and the transforming power of his kingdom? Salt was a valuable commodity in the ancient world. People traded with it, like we trade with valuable goods, such as gold and stock. Salt also served a very useful purpose, especially in warmer climates before the invention of electricity and refrigeration. Salt not only gave rich flavor to food, it also preserved food from going bad and being spoiled.

God's power at work within us purifies and enriches our lives

Jesus used the image of salt to describe the transforming effect of God's work in our lives - and how the Holy Spirit wants to work in and through us to bring the power and blessing of God's kingdom to others. As salt purifies, preserves, and produces rich flavor for our daily food, we, too, as disciples of Jesus, are "salt" for the world of human society. The Lord wants to work in and through us to purify, preserve, and spread the rich flavor of God's kingdom everywhere - his "kingdom of righteousness, peace, and joy in the Holy Spirit" (Romans 14:17).

Don't lose your saltiness

What did Jesus mean by the expression "if salt has lost its taste... it is no longer good for anything except to be thrown out and trodden under foot" (Matthew 5:13)? Salt in the ancient world was often put into ovens to intensify the heat. When the salt was burned off and no longer useful it was thrown out on the ground where it would get stepped on and swept away (Matthew 5:13).

How can we lose our "saltiness" - the power of God's rich grace and strength at work in us? If we allow the world (which is opposed to God's truth and moral goodness), and sinful habits, and Satan's lies and deception to corrupt our minds and hearts, then we will lose the rich flavor and strength of God which preserves us from moral and spiritual corruption. The Lord wants us to preserve and enrich our "saltiness" - through Godly living and the rejection of sin - not only for our own sake but also for the sake of others who will be impacted by our witness and behavior.

Paul the Apostle reminds us that we are called to be "the aroma of Christ to God among those who are being saved and among those who are perishing, to one a fragrance from death to death, to the other a fragrance from life to life" (2 Corinthians 2:15-16 ). Do you allow the fragrance of Christ's love, truth, and holiness to permeate every area of your life, your thoughts, words, actions, and relationships?

Let the light of Christ shine brightly in and through you for all to see

Jesus used the image of light and a lamp to further his illustration of God's transforming work in and through us. Lamps in the ancient world served a vital function, much like they do today. They enable people to see and work in the dark and to avoid stumbling. The Jews also understood "light" as symbol or expression of the inner beauty, truth, and goodness of God. In his light we see light ( Psalm 36:9). His word is a lamp that guides our steps (Psalm 119:105). God's grace not only dispels the darkness in our lives, it also fills us with the light of Christ's truth, wisdom, joy, and peace.

Jesus used the image of a lamp to describe how his disciples are to live in the light of his truth and love. Just as natural light illuminates the darkness and enables one to see cleary, so the light of Christ shines in the hearts of believers and enables us to see the heavenly reality of God's kingdom (Ephesians 5:13-14). Our mission is to be light-bearers of Jesus Christ so that others may see the truth of the Gospel and be freed from the blindness of sin and deception.

There is great freedom and joy for those who live in the light of God's truth and goodness. Do you know the joy and freedom of living in God's light?

"Lord Jesus, you guide me by the light of your saving truth. Fill my heart and mind with your light and truth and free me from the blindness of sin and deception that I may see your ways clearly and understand your will for my life. May I radiate your light and truth to others in word and deed".

The following reflection is from One Bread, One Body courtesy of Presentation Ministries © 2020.

FROM RUNNING OUT TO RUNNING OVER

“There is only a handful of flour in my jar.” —1 Kings 17:12

Food was running out for the widow of Zarephath. She knew she had only one meal left before she and her son died of hunger. Hoping against hope (Rm 4:18), she believed God’s promises through the prophet Elijah, and saw the Lord multiply her food for a year (1 Kgs 17:16).

Time was running out for Moses’ mother. She knew her baby boy had only moments left to live before he would be found and murdered. Hoping against hope, she prolonged the inevitable by placing her baby boy in a basket on the river (Ex 2:3). God rescued Moses through the most unlikely source: the daughter of the man who ordered Moses’ murder (Ex 2:6ff).

What is running out in your life? Are your children running out of faith? Is your marriage running out of love? Are you running out of energy, time, or money? When something is running out in your life, that’s when the Lord is running to you (see Lk 15:20; Sg 2:8; Wis 18:15).

Therefore, never run away from your problems. Keep persevering and hoping against hope, right to the very end. “You have no idea what kind of life will be yours tomorrow” (Jas 4:14). The Lord often works wonders for His faithful ones (Ps 4:4) in the final moment (see Jn 2:10). He can change your mourning into dancing (Ps 30:12), your emptiness into fullness (Jn 10:10), and your running out into running over (Ps 23:5).

Prayer:  Father, “I will always hope” (Ps 71:14). Give me the grace of final perseverance.

Promise:  “The Lord does wonders for His faithful one.” —Ps 4:4

Praise:  St. Ephrem was banished by his pagan father while still young, and was baptized at 18. St. Ephrem was ordained a deacon but declined the priesthood. He is a Doctor of the Church and known as the “Harp of the Holy Spirit,” a title illuminating his prolific hymn writing.

Reference:  (This teaching was submitted by a member of our editorial team.)

Rescript:  In accord with the Code of Canon Law, I hereby grant the Nihil Obstat for One Bread, One Body covering the period from June 1, 2020 through July 31, 2020. Most Reverend Joseph R. Binzer, Auxiliary Bishop, Vicar General, Archdiocese of Cincinnati, Cincinnati, Ohio September 18, 2019

The Nihil Obstat ("Permission to Publish") is a declaration that a book or pamphlet is considered to be free of doctrinal or moral error. It is not implied that those who have granted the Nihil Obstat agree with the contents, opinions, or statements

[friarbobj-blog]

Homily for Sunday March 8, 2020

We Are Called to seek Sanctification A Reflection for the Second Sunday of Lent March 8, 2020 Based on Genesis 12:1-4, Psalm 33, Timothy 1:8-10, Matthew 17:1 – 9 By Rev. Fr. Bob Johnnene OFM Pastor of Mission Sts. Sergius & Bacchus/ Servant General of the Order Franciscans of Divine Mercy an All Inclusive, Welcoming & Affirming Ministry of the Reformed Catholic Church

Link to Mission Web Site: www.missionstsergius.org

Link to all Fr. Bob’s REFLECTIONS TV Shows http://www.youtube.com/user/RevBobJohn

Email Address: Divinemercyparish@msn.com

I will bless those who bless you and curse those who curse you. All the communities of the earth shall find blessing in you.” These words are from the first reading for this 2nd Sunday of Lent from the Book of Genesis.

They are a promise from God that he will bless us and watch over us, always taking care of us.

In the second reading from Timothy we hear Paul telling Timothy the following: “Bear your share of hardship for the gospel with the strength that comes from God.

If we are called to a life of sanctification then we need to diligently work toward that goal just as Paul told Timothy.

All around us we have temptations thrust upon us by people who have chosen to seek the finer material things of life rather than seek a deep and abiding spiritual life.

A life of sanctification means to live in God, meaning to live as Jesus instructed us, in other words, to abhor degradation, bullying, discrimination, war, hatred, violence, prejudice, homelessness, poverty, injustice and inequality.

The only war we should be engaged in is the war against Satan and the minions of Satan.

Looking around the world today we see the abundant fruits of Satan’s temptations all around us. We even see it in the actions of some who have claimed to represent Jesus Christ as Christians.

We see it in those who minds are closed to exploring the real facts and not fake news and those who accept everything that is fed to them by individuals who are paid exorbitant salaries to disseminate, often, inaccurate information in order to sell a product, a political candidate or a special interest point of view.

The Gospel story is of the transfiguration of Christ, and in it we have another confirmation from God, himself, when the Apostles heard the following emanating from a brilliant cloud “This is my beloved son in whom I am well pleased, listen to him”

I often wonder why, so many who claim to be Christians and believe Jesus to be the son of God are not living their lives in a manner that would exhibit they listened to the teachings of Christ and follow them.   I feel this way especially when Holy Scripture has in several passages has related how the apostles and others heard the voice of God affirming Christ as His son and instructing all who heard the voice of God to listen to what Christ had to say and then go forth and live in that manner.

Jesus said, “Seek and you will find”    To seek means to explore, to open yourselves up and reflect on the historical truths, to investigate all claims that people make including claims made by those who say they are teachers of God’s word.

Holy Scripture MUST be taken in light of the times and customs in which it was written.

Those who wrote the Scriptures, under the inspiration of the Holy Spirit, did so within the understanding and customs of their times.

This must always be taken into account when interpreting and using Scripture, especially when dealing with many contemporary issues.

We need to ask ourselves, for example, if Jesus were on earth today what role He would give to women in the church today.

It is very clear to me, considering how much respect He had for the woman who faithfully followed him and their prominence in His ministry, that women would have had a much more prominent role in ministry today.  

The fact is that in the early church, they did have prominent roles, there is the reference to Phoebe mentioned by the Apostle Paul in his Epistle to the Romans, chapter 16: verses 1-2.  

Phoebe was a notable woman in the church of Cenchreae, who was trusted by Paul to deliver his letter to the Romans. Paul refers to her both as a deacon and other women he even outlines the qualities a woman deacon should possess.

We know that women had a place in ministering the Eucharist and in leading liturgies, so why are they relegated in this modern world to lesser roles?

All of the Apostles, with the exception of St. John, were married, so why do we not have married priests in the Roman church? The Orthodox and our Reformed Catholic church accept married priests because that was the way it was in the Universal church until late in the 18th Century.

You and I have been called by God, to live a life that reflects the teachings of Jesus.

The prime teaching of Christ could not be any clearer. LOVE ONE ANOTHER AS I HAVE LOVED YOU.

When you love someone, you do not, under any circumstances, want to be the cause of pain and suffering. When you love someone, you try to shield them from harm. You gently advise them of their mistakes and guide them. If necessary you try to obtain healing for them. That is Love.  

If today, we had more love for all God’s creation and His children, who consist of every human being on the earth, the world would not be in the mess it is in.

You and I are being called to actively live a life of sanctity, a life that reflects to the world that we encounter God’s infinite mercy and love and desire to share that with everyone we encounter.

We are being called, as true followers of the teachings of Christ, to do all within our power to bring about a change in the attitudes that cause so much pain and suffering in this world.

Everything we do, no matter how small, that makes progress toward God’s call to a life of sanctity will bring us a deeper and more abiding love for God and God will return that love to us tenfold, thereby giving us the strength we need to continue His work here on earth and resist the temptations of the devil.

Paul begins his second letter to Timothy with these words, “For God has not given us a spirit of timidity, but of power and love and discipline. Therefore do not be ashamed of the testimony of our Lord

We must always keep in mind the revelation that is found in all the accounts of the transfiguration from God “This is my Son, the Beloved; he enjoys my favor. Listen to him.” (Matthew 17:5)

I end this reflection with the admission that to live a life of sanctity is not easy and to be afraid that we will not measure up to it is natural.

Mother Teresa of Calcutta, Our Seraphic Father Francis of Assisi, Thomas Merton and many other saints have had their doubts or “dark moments”, but if we have faith and trust in God we can endure.  

Keep in mind what Christ told his apostles after God spoke on that mountain top; “Stand up,’ he said ‘do not be afraid.”. Matthew 17:7

Our message today is the knowledge that God is there for us and hears our cries for help and will give us the strength to endure if we but seek Him and His truth.

Let us continue to prepare ourselves for the resurrection of our last days by living a life of Faith, Trust, and Godly Love for all God’s children here on earth.  AMEN

[johnchiarello]

Acts 6

ACTS 6 https://youtu.be/Vqgm3E4k95A Acts 6 https://ccoutreach87.files.wordpress.com/2017/03/3-23-17-acts-6.zip Acts 6:2 Then the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables. Acts 6:3 Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business. Acts 6:4 But we will give ourselves continually to prayer, and to the ministry of the word. ON VIDEO- .Cookie parable . ‘Wandering aimlessly’- who said this? . ‘Another world’- ‘Not in the Bluff’- mouth of 2 witnesses .Flour Bluff Park .Prayer altars .Church as community .Feeding the poor .Greek speaking Jews .Alexander the Great .Why Greek and not Latin? .First Deacons .Timon[s] .Hahn .Going to court .Trump [yes- more ‘wire tapping’ stuff] .NBC NEW ‘Fake news’ again PAST POSTS- [Past teaching I did that relates to today’s post- ‘Acts 6’] https://ccoutreach87.com/james-2015/ https://ccoutreach87.com/house-of-prayer-or-den-of-thieves/ https://ccoutreach87.com/overview-of-philosophy/ https://ccoutreach87.com/galatians-links/ https://ccoutreach87.com/2017/01/18/acts-1/ https://ccoutreach87.com/2017/01/26/acts-2/ https://ccoutreach87.com/2017/02/02/acts-3/ https://ccoutreach87.com/2017/02/09/acts-4/ https://ccoutreach87.com/2017/03/23/acts-5/ (739) ACTS 6- There arises the first controversy in the Jerusalem church. The fact that they were doing this daily massive food distribution led to an area of prejudice. The ‘Grecians’ [Greek speaking Jews] were being neglected. They were seen as a little lower on the scale of racial purity. They were speaking a language less pure than the Hebrew tongue. So the Apostles heard of the problem and said ‘pick out 7 men of good report, who have favor and wisdom and put them in charge of ‘this business’. In essence these were the first Deacons. The business was simply speaking of the duty of serving the food. Up until now the Apostles were involved with the distribution. But they said ‘we will devote ourselves to prayer and the Word’. This chapter is important, many well meaning church communions trace their practices of church government to this time. Are Deacons positions who ‘do the business of the 501 c 3’? Not really. Well, not at all! Are there ‘Pastors’ here in the modern idea of the office of a person who is over the flock and is the weekly speaker whom the people see every ‘Sunday’. No. Are these practices all wicked and from the devil? Of course not! But it does help to see what is actually going on. This early community saw the need for the leaders to devote time to the word and prayer. Fulltime ministry? Really more of a community adjustment allowing those with greater insight to propagate the gospel. Paul will later show us this doesn’t mean each separate community had ‘full time ministers’ who were forbidden to work secular jobs. He will continue to make tents thru out his life. But he will also teach that it is all right to meet the material needs of those who are ministering spiritual food. We also see the Apostles lay their hands on these first deacons. Is this some type of official ordination [recognition, licensing] from a seminary? Of course not. Is it wicked to attend seminary and have an ordination? Of course not. The principle of the ‘school of the prophets’ in Elijah’s day shows the possibility of God working thru these universities. It’s just we need to be careful we are not reading ideas into the story that are not faithful to the text. My reading of this chapter shows an organic community of people who were ‘the church’. They did have leadership and sought God for direction and weren’t imprisoned by any specific form of ‘church’. The main ingredient was a group of people sharing the life of Christ and living this life out as a community. All church communions have a tendency to read there own story into ‘Gods story’. That is we find isolated verses of scripture and say ‘see, this is why our church government does it this way’. It’s OK to a degree, but then when you see ‘our church government’ as the only true church government, that’s where problems arise. I think we should avoid looking for prescriptive patterns of ‘church government’ from the book of Acts. We should read the story as a community of people who are experiencing God and learning to walk out this experience as the Body of Christ. The great mystery is that God is ‘no longer dwelling in Temples made with hands’ but in a vibrant Body of people! [p.s. Stephen will quote this prophetic scripture in the next chapter as he does one of the most masterful jobs of an Old Testament survey to be found in the New Testament].

[parts] [parts] Alexander sought to implement the ideals of his teacher- he wanted to unify the known world under one people/culture- a belief that Aristotle held- a sort of ‘unified theory’ [Einstein] that would seek to bring all learning/knowledge together under one supreme [Divine] principle.

Alexander’s experiment was called Hellenization- which was the Greek worlds attempt to impose Greek culture/language on all their conquered enemies- and at the same time allow them to hold on to the their own culture too. Alexander did amazingly well at this experiment- at the young age of around 24 he had accomplished most of his mission. The cities were a sort of composite of Greek culture mixed in with their own culture- this is where we get the modern term Cosmopolitan.

Alexander died young and his kingdom was divided between 4 generals- one of them- Ptolemy- would himself make it into the history books because of his keen intellect.

The system of cosmology developed under him would last [and work!] until some 17-18 hundred years later when it was overthrown by the Copernican revolution during the time of Copernicus and Galileo.

Alexander’s generals would do their best to carry on the system of Hellenization- and other nation’s generals would keep the system going even after Greece fell. One of them- Octavian [Roman general] makes it into the history books by another famous name- Julius Caesar.

Alexander established a great library in the Egyptian city of Alexandria [named after him] and many of the great writings were preserved during this time.

The writings of Aristotle would be discovered again during the time of Thomas Aquinas [13th century Catholic genius/scholar] and this would lead to Scholasticism [a peculiar school of thought developed/revived under Aquinas] and give rise to the Renaissance.

Okay- before the birth of Christ- the Jewish people resisted the imposing of Greek culture upon them- you had the very famous resistance under the Jewish Maccabean revolt- where the Jews rose up and fought the wicked ruler Antiochus Epiphanies- and till this day the Jewish people celebrate this victory at Hanukah.

Eventually Rome would conquer the Greek kingdom and the Jewish people were allowed to keep their culture and temple- yet they were still a people oppressed. Hassidism [getting back to the beginning] developed during this attempt to not lose their Jewish roots- the Pharisees of Jesus day came from this movement.

Alexander was pretty successful in his attempt to unify language- even though the bible [New Testament] was written by Jewish writers- living under Roman rule- yet the original bible is written in the Greek language.

Bible scholars till this day study the Greek language to find the truest meaning of the actual words in the bible [I have a Greek Lexicon sitting right in front of me].

It would take a few centuries before a Latin version appeared on the scene [the great church father- Jerome- would produce the Latin Vulgate].

Yet it would be the re- discovery and learning of the Greek texts [under men like Erasmus- and the Protestant Reformers] that would lead to the Reformation [16th century] and other movements in church history.

The Jews had various responses to the empires that ruled over them during various times. Alexander the Great instituted Hellenization- a sort of cultural compromise over the people he conquered. They could keep their religious/cultural roots- but would be subservient to Alexander and Greek rule. Some Jewish people rejected any compromise- we call them the Essenes- they moved out of town- so to speak, and lived in what we refer to as the Qumran community. This was a few centuries before the time of Christ- and this was where the Dead Seas Scrolls were found in the 20th century. A Bedouin boy was looking for his goats- threw a rock in a cave right off the Dead Sea- and that’s how we found the scrolls. The scrolls might have been hidden there by the Essenes- Now- when my friends asked me about them- I told them that it’s been a while since I read up on any of this- but to the best of my memory the thing that made them significant was the fact that they were very old manuscripts- from the bible- and they backed up what we had had all along.

[parts]

VERSES- Acts 6:1 And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration. Acts 6:2 Then the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables. Acts 6:3 Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business. Acts 6:4 But we will give ourselves continually to prayer, and to the ministry of the word. Acts 6:5 And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Antioch: Acts 6:6 Whom they set before the apostles: and when they had prayed, they laid their hands on them. Acts 6:7 And the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith. Acts 6:8 And Stephen, full of faith and power, did great wonders and miracles among the people. Acts 6:9 Then there arose certain of the synagogue, which is called the synagogue of the Libertines, and Cyrenians, and Alexandrians, and of them of Cilicia and of Asia, disputing with Stephen. Acts 6:10 And they were not able to resist the wisdom and the spirit by which he spake. Acts 6:11 Then they suborned men, which said, We have heard him speak blasphemous words against Moses, and against God. Acts 6:12 And they stirred up the people, and the elders, and the scribes, and came upon him, and caught him, and brought him to the council, Acts 6:13 And set up false witnesses, which said, This man ceaseth not to speak blasphemous words against this holy place, and the law: Acts 6:14 For we have heard him say, that this Jesus of Nazareth shall destroy this place, and shall change the customs which Moses delivered us. Acts 6:15 And all that sat in the council, looking stedfastly on him, saw his face as it had been the face of an angel.

James 2:5 Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him? Matthew 26:61 And said, This fellow said, I am able to destroy the temple of God, and to build it in three days. In Context | Full Chapter | Other Translations Mark 14:58 We heard him say, I will destroy this temple that is made with hands, and within three days I will build another made without hands. In Context | Full Chapter | Other Translations John 2:19 Jesus answered and said unto them, Destroy thistemple, and in three days I will raise it up. In Context | Full Chapter | Other Translations

http://www.corpuschristioutreachministries.blogspot.com https://www.facebook.com/john.chiarello.5?ref=bookmarks https://ccoutreach87.wordpress.com/ https://www.youtube.com/channel/UCZ4GsqTEVWRm0HxQTLsifvg

https://plus.google.com/108013627259688810902/posts https://vimeo.com/user37400385 john chiarelloFollow On https://www.linkedin.com/home?trk=hb_logo http://johnchiarello.tumblr.com/ http://ccoutreach.over-blog.com/ Note- Please do me a favor, those who read/like the posts- re-post them on other sites as well as the site you read them on- Thanks- John.#

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Sunday sermon [text]