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Monday, October 16, 2023

Memorial of Saints (October 16)

St. Hedwig was married to Henry, Prince of Silesia (a region of central Europe which is in parts of present-day southern Germany, the Czech Republic, and southeastern Poland). After the death of her husband in 1238 A.D., Hedwig became a Cistercian nun in the monastery of Trebnitz. Noted among her spiritual gifts were her prophecies of the death of one of her sons in battle, and also her prophecy of her own death at the monastery. St. Hedwig is the patron saint of Silesia (died ca. 1243 A.D.).

St. Margaret Mary Alacoque was instrumental for the founding of the devotion to the Sacred Heart of Jesus. As a Visitation nun in the convent of Paray-le-Monial, she had a series of visions of Jesus as the Sacred Heart. Although many at first did not believe in the authenticity of her visions, her spiritual director, Bl. Claude La ColombiƩre supported and encouraged her. In 1765 A.D., Pope Clement XIII officially recognized and approved the devotion in Poland. It was in 1856 A.D. that the devotion to the Sacred Heart of Jesus was extended to the whole Church (died ca. 1690 A.D.).

St. Gerard Majella wanted to join the Capuchins but ended up as a servant in the household of the bishop of Lacedonga. After the bishop's death, he returned home and opened a tailor's shop. in 1748 A.D., he joined the Redemptorists as a lay brother. He became known for his extraordinary supernatural gifts - bilocation, prophecy, ecstasies, visions and infused knowledge. Because he was also widely known for his holiness and charity, many people wanted to visit him. St. Gerard spent the last months of his life raising funds for his community (died ca. 1755 A.D.).

St. Gall studied under Sts. Comgall and Columban and was ordained. Gall accompanied Columban to Gaul and worked with him at Annegray and Luxeuil (in present-day east-central France). Gall accompanied Columban in the latter's other journeys, but had to stay behind in 612 A.D. due to ill health. After his recovery, he became a hermit on the Steinach River and attracted numerous disciples. Eventually a monastery was built in the site of his hermitage and came to be known as St. Gall's Monastery (died ca. 635 A.D.).

Sts. Martinian and Companions and Maxima were slaves in Africa during the reign of Arian King Genseric. It was Maxima who converted Martinian and his brothers to Christianity. When the master who owned Martinian and Maxima wanted the two to get married, both fled to a monastery. The two were however brought back and then flogged by their master. After the master's death, his widow sold his slaves, and the new owner freed Maxima and sold the men to a Berber chief. Because of the Christian persecutions at the time, they were all tortured and dragged to their deaths by horses (died ca. 458 A.D.).

St. Mommolinus became a monk at Luxeuil. He was sent to St. Omer to be a missionary to the Morini in Artois (present-day west of the Franco-Belgian coal basin). Mommolinus later on became superior of a monastery at Sithiu and became bishop of Noyon in 660 A.D. At Noyon (north of Paris), Mommolinus built Saint-Quentin Monastery, with Bertram as abbot (died ca. 686 A.D.).

St. Bercharius also became a monk at Luxeuil and was ordained. He became the first abbot of the monastery at Hautvillers - founded by St. Nivard. Then he himself also founded a monastery named Montier-en-Der. He also built a convent for nuns named Puellemontier. St. Bercharius died of stab wounds after he was attacked by a monk he enforced his discipline (died ca. 696 A.D.).

St. Lull was educated at Malmesbury Monastery where he became deacon. Later on he was sent to the mission in Germany under St. Boniface. After St. Boniface's death, he succeeded to the see of Fulda. He became involved in a jurisdictional dispute with St. Sturmi, abbot of Fulda. The dispute was however resolved by King Pepin who declared the abbey of Fulda independent. St. Lull spent his last years in the monastery of Hersfeld (died ca. 786 A.D.).

St. Anastasius of Cluny became a monk at Mont St. Michel but soon left to live as a hermit on the island of Tombelaine off the coast of Normandy (former name of a region in present-day northwest France). In 1066 A.D., St. Hugh convinced him to join the monastery at Cluny. He lived at Cluny for seven years and then went on a mission to Spain. In 1080 A.D., he returned to Cluny and lived at the monastery for seven years more before he resumed his solitary life near Toulouse (died ca. 1085 A.D.).

St. Bertrand of Comminges was the son of a high military officer. He did not follow in his father's footsteps, but decided to become a canon at Toulouse. In 1075 A.D., he became bishop of Comminges, France and administered his see for the next 48 years. He did many things in his see: he reformed the diocese, put the canons under the rule of St. Augustine, and became known to have performed several miracles (died ca. 1123 A.D.).

Sunday, October 15, 2023

28th Sunday of the Year (A)

(Edited) Sunday reflections: (from) years 2014 (A), 2015 (B), and 2016 (C)

October 12, 2014
Liturgical readings
Isaiah 25:6-10a
Psalm 23
Philippians 4:12-14, 19-20
Matthew 22:1-14

"They rounded up everyone they met, bad as well as good."

Some parables of Jesus involve the theme of God's judgment. This parable of the wedding feast is a good example. God is represented by the king who gave a big banquet for his son's wedding. When the king gave out the invitations through his servants, some of those invited created trouble. And so the king expressed his anger by sending his army and burning their city. But since the feast for his son had already been prepared, the king still sent out his servants to invite anyone they could see. As all kinds of people were invited, the wedding hall was filled with guests, both good and bad.

How does tradition interpret this parable? According to St. Thomas of Aquinas, the banquet in the parable is like the Eucharistic banquet. In the Eucharist, all are invited to come and partake of it - both saints and sinners. All are healed and comforted. Sins are purged away. Virtues are increased. Souls are enriched with an abundance of every spiritual gift. All Catholics of all walks of life are privileged to receive these wonderful effects of the Eucharistic celebration. And the Eucharist is not exclusive; it is inclusive. But even if the invitation is for all, many "ignore it, go their way to their farm or to their business". And others even lay hold of its servants, "insulting them and killing them" - as the many martyrs of Church history attest to.

Jesus instituted the Eucharist for all, to strengthen the good that is in all people, and to purge away what is bad. Others do not see or are ignorant of the value of the Eucharist. But there must be respect for their belief and reserve the final judgment to God. In time, as God sees fit, He will enter others' lives, and make them aware of the great spiritual treasures that the Eucharist can bestow upon all people. The Eucharist is meant for all. It is the reason for the mission: it is the reason the Church goes on mission to make the gospel known. And the spiritual treasure of healing, gratitude and joy which the Eucharist can give is a blessing all can partake of.

Scripture quote:
"On this mountain the Lord of hosts will provide for all peoples...a feast of rich food and choice wines...The Lord God will wipe away the tears from all faces; the reproach of his people he will remove from the whole earth." (Isaiah 25)

Friday, October 13, 2023

Understanding Eschatology: Death, Judgment, Heaven, Hell, the Second Coming

Limbo, the Eschata, Eschatology and Christian Hope

The theology of the last things such as death, judgment, heaven, hell and the second coming of Christ, belongs to the study of eschatology. This study takes as its principle still the person of Christ, who remains as the source of Christian hope for all Christians, in view of the end time, and the future thereafter, where a new earth and a new heaven shall be created.

Definition of Limbo

Some theologians define limbo as a state of being shared by all those who have died deserving neither the full experience of heaven nor the everlasting sorrow of hell. The term is taken from Latin, "limbus", meaning "on the border" or on the edge. The word also means a border or hem of a garment. This technical theological term designates the place or condition of those who have died without baptism, but also without the mortal guilt necessary for condemnation to hell.

Two kinds of limbo

Tradition distinguishes between the limbo of the Fathers (limbus patrum), and the limbo of the infants (limbus infantum). The first designates all the just who have preceded Jesus in salvation history, including Old Testament figures, and all those of non-Jewish origin. The second refers to the state of children who have died without baptism but also not committing any sin. In 1794 A.D., Pope Pius VI taught that a Catholic can believe in this spiritual condition of happiness called "limbo", where no pain is suffered by those who are destined to be in that state of being.

Definition of eschata

The eschata refers to the last things: death, judgment, heaven, hell and the second coming of Christ (particularly called parousia). These last things can be viewed two ways: by focusing on the destiny of the individual with accounts of what will happen to him in terms of purgatory, heaven or hell, or on the other hand, by focusing on the collective destiny of the world, both natural and human, in terms of a general resurrection of the dead and the dawning of a new earth and a new heaven.

Eschatology and Christian hope

The eschata are understood more in the context of eschatology, which refers to the study of the last things. But eschatology is always to be seen and guided by the principle that Jesus is the norm and foundation for all truth regarding the last things, and what would be in the future after it. Jesus and His resurrection becomes the center that produces Christian hope for personal lives and the social and environmental dimensions in which these are situated. Thus, even if the future remains very much a mystery for every Christian, the promise of new life in Christ to come can always be imaged in the person of Christ Himself and through the scripture: "no eye has seen nor ear heard, nor the heart of man conceived what God has prepared for those who love him".

Related sources:

  • The New Dictionary of Theology, Komonchak, Collins and Lane, editors
  • The New Concise Catholic Dictionary, by Reynolds R. Ekstrom