6th Sunday of Easter (C)

(Edited) Sunday Reflections (from) Liturgical Years 2011 (A), 2012 (B), and 2013 (C)

6th Sunday of Easter (C), May 5, 2013

Liturgical readings
Acts 15:1-2, 22-29
Psalm 67
Revelation 21:10-14, 22-23
John 14:23-29

"We will make our dwelling place with him always."

The Holy Bible Confraternity Edition, (a special edition promoted by Pope Paul VI in the 1960s), presents this Sunday's gospel passage between two paragraphs with the following title headings:

• "His love for His disciples" (14:18-24)
• and "The Holy Spirit will teach all things" (14:25-31).

The theme of love was presented in the gospel of last Sunday's Eucharist. This theme of love is continued in this Sunday's gospel - linking its meaning to the Father, to the Holy Spirit, to the Lord's word, and to His peace.

What does the tradition of the Church say about God's love in the gospel of John? The mystery of God and His love presented in this Sunday's gospel is also taken up by St. Cyril of Alexandria (ca. 376-444 A.D.), one of the doctors of the Church in the 1st millenium, in one of his sermons for the Easter Season. The following quote from St. Cyril's sermon, which is a commnentary on the gospel of John, is found in the non-biblical readings of the breviary:

"...Christ sends the Spirit, who is both the Father's Spirit and his own, to dwell in each of us. Yet that Spirit, being one and indivisible, gathers together those who are distinct from each other as individuals, and causes them all to be seen as a unity in himself. Just as Christ's sacred flesh has power to make those in whom it is present into one body, so the one, indivisible Spirit of God, dwelling in all, causes all to become one in spirit."

Back to the text of the gospel, Jesus reminds all His followers not to be disturbed and fearful (John 14:27), for He will send the Holy Spirit to them. He repeats this same message of assurance and the promise of His indwelling love to all of us faithful in this Sunday's Mass and in the commentary of St. Cyril of Alexandria. So, whenever the events around us or in the news online cause much distress and fear, we only need to be reminded of the assuring message of Jesus, and remember what He promises. His Spirit will gift us with the prayer and faith to "bear with one another charitably, and to spare no effort in securing, by the bonds of peace, the unity that comes from the Spirit (Ephesians 4:2-3)."

Scripture quotes

• "We are sending you Judas and Silas, who will convey this message by word of mouth." (Acts 15)
• "May God have pity on us and bless us; may He let His face shine upon us." (Psalm 67)
• "The holy city had no need of sun or moon, for the glory of God gave it light, and its lamp was the Lamb." (Revelation 21)

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Commemoration of Saints (May 23)

Solemnities, Feasts, Obligatory and Optional Memorials, and Traditional Dates of Commemoration

• Desiderius, bishop and martyr
• Guibert
• Leonitus of Rostov, bishop and martyr
• Ivo of Chartres, bishop
• Euphrosyn of Polotsk, virgin
• William of Rochester, martyr
• John Baptist Rossi [1]

May 23. The Catholic Church commemorates today 2 bishops and martyrs, 1 bishop, 1 martyr, 1 virgin, 1 Benedictine monk, and 1 priest [2].

Saints in the Byzantine Calendar [May 23]

• Michael, Bishop of Synnada at Phrygia [3]

The canonization process

Saints, as we know them today, are raised to the altar of the Vatican through a process called canonization. The canonization process as we know it today — centralized, investigative, and papally controlled — was not born overnight but gradually developed over centuries. In the early centuries, especially before 993 A.D., the Pope was not involved in the process, except to approve the cult of Saints in Rome under his jurisdiction as Bishop of Rome. As to the other countries and regions outside of Rome, the Saints were proclaimed by the local communities among whom they had lived and died. And the local bishop of those communities approved of their sainthood [4].

It was during the time of the Catholic Reformation, particularly in the wake of the Council of Trent (1545–1563 A.D.), that the process became significantly more formalized. In response to Protestant critiques of saint veneration and accusations of superstition, the Catholic Church doubled down on discipline, doctrinal clarity, and institutional reform. The Council reaffirmed the legitimacy of honoring saints while calling for greater oversight in religious practices. This led to stricter procedures in canonizations, culminating in the establishment of the Congregation of Rites in 1588 A.D. by Pope Sixtus V. Saints like Ignatius of Loyola, Teresa of Ávila, and Isidore the Farmer were canonized under this new, more rigorous system — serving as models of reform - era holiness and orthodoxy [5].

This article was written with the assistance of AI (ChatGPT by OpenAI), May 20, 2025.

References: Books, Websites, Search results & AI Overviews

• [1] Pocket Catholic Dictionary, John A. Hardon
• [2] search results from Google and Google Gemini, May 23, 2025
• [3] Dictionary of Saints, John J. Delaney
• [4] Lives of the Saints, Richard P. McBrien
• [5] chapgpt by openai, May 20, 2025

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5th Sunday of Easter (C)

(Edited) Sunday Reflections (from) Liturgical Years 2011 (A), 2012 (B), and 2013 (C)

5th Sunday of Easter (C), April 28, 2013
Liturgical readings
Acts 14:21-27
Psalm 145
Revelation 21:1-5
John 13:31-33, 34-35

"This is how all will know you for my disciples."

The 13th chapter of St. John's gospel is divided into three parts by the Jerusalem Bible: "Jesus washes his disciples' feet" (13:1-20); "The treachery of Judas foretold" (13:21-32); and "Farewell discourses" (13:33-38). This Sunday's gospel passage is located between the second and the third parts. Its highlight is the new commandment the Lord gives. And the immediate context of this new commandment in John's gospel is a specific action of self-giving: Jesus washing His disciples' feet.

Jesus gives a new commandment: love. The commandment of love is higher than the Law. And it is more than just what the world presents love to be; for us Christians, love is also a Person. And the biblical truth that speaks of God as love, has become the Way, the Truth, and the Life: the person of Christ Jesus our Lord. Pope Emeritus Benedict XVI expresses this truth of Jesus and Christian love in his first encyclical, "Deus Caritas Est":

"One can become a source from which rivers of living water
flow. Yet to become such a source, one must constantly drink
anew from the original source, which is Jesus Christ, from
whose pierced heart flows the love of God".

For many Catholics, the practice of charity is within the context of family life and professional work. To be charitable in these times of trouble and adversity is a call not easily heard. The call is sometimes drowned by noisy distractions within and without. But the Lord's call remains. We need not be a martyr like the Lord to make the practice of charity perfect. Just to bear patiently each other's burdens in work and life, and to be a healing presence to others, even in times of adversity, is already a noble direction both pleasing to God and man.

Scripture quotes

• "Paul and Barnabas gave their disciples reassurances, and encouraged them to persevere in the faith." (Acts 14)
• "The Lord is gracious and merciful, slow to anger and of great kindness." (Psalm 145)
• "He shall be their God who is always with them." (Revelation 21)

Paraphrasing the Gospel: John 13:31-33, 34-35

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Commemoration of Saints (May 16)

Solemnities, Feasts, Obligatory and Optional Memorials, and Traditional Dates of Commemoration

May 16. The Catholic Church commemorates 11 Saints today: 4 bishops, 1 bishop and confessor, 1 bishop and martyr, 2 abbots, 1 martyr, 1 religious, and 1 priest. Check the list given at Saints for the Month of May.

The lives of the Saints are interesting because they have lived the Christian life to a heroic degree. Spurred by the love of God and to serve Him in the Church, many of them in their young adulthood have chosen to enter religious life and/or the clerical state. However, what is true may be the opposite for others. It can happen that none of them chose to follow that direction at first. They may have led wayward lives at first before being converted to a life of grace with God. And there are a few who have not led a sinful life but chose to live a comfortable way of life. An example is the story of St. Andrew Hubert Fournet.

St. Andrew Hubert Fournet (ca. December 6, 1752-May 13, 1834 A.D.) or André Hubert, resisted his mother's desire for him to be a priest. But when he visited an uncle who was a priest in a desolate parish, he was inspired to enter religious life. So he studied, was ordained, and became his uncle's assistant. He became a parish priest and converted from a comfortable style of living to one of austerity and simplicity. When the French Revolution began and started to hound the French clergy, Andrew went into hiding in Spain. When Andrew returned, he had difficulty resuming his life as a pastor. However, when a concordat between Napoleon and the Holy See was signed in 1807 A.D., Andrew was able to found, together with St. Elizabeth Bichier, a congregation to whom he composed a rule for the religious life. St. Andrew Fournet devoted the rest of his life as confessor and spiritual adviser to the congregation he co-founded with St. Elizabeth Bichier. This congregation was dedicated to the education of children [1][2][3].

Andrew Fournet died on May 13, 1834. He was canonized in 1933 A.D.

Saints in the Byzantine Calendar [May 16]

• Theodore, disciple of St. Pachomius
• Sts. Vitus, Modestus and Crescentia, Martyrs [2]

References: Books, Websites, Search results & AI Overviews

• [1] Pocket Catholic Dictionary, John A. Hardon
• [2] Dictionary of Saints, John J. Delaney
• [3] Search results for the search query "andrew hubert fournet", Google.com, May 16, 2025

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Commemoration of Saints (May 15)

Solemnities, Feasts, Obligatory and Optional Memorials, and Traditional Dates of Commemoration

The Saints commemorated on May 15 are listed here .

One of the Saints commemorated on May 15 is St. Isidore the Farmer. What is amazing to learn is that St. Isidore lived his life in obscurity, but after he died, miracles were attributed to his intercession. These miracles included the cure of King Philip III in ca. 1615 A.D. Because of his recovery, the monarch was encouraged to petition for Isidore's canonization. And so it was done. The canonization of St. Isidore was celebrated in 1622 A.D. He was included in the canonization ceremony where he was elevated to the altar together with Sts. Ignatius of Loyola, Francis Xavier, Teresa of Avila, and Philip Neri.

Saints in the Byzantine Calendar [May 15]

• St. Pachomius the Great [1]

References: Books, Websites, Search results & AI Overviews

• [1] Dictionary of Saints, John J. Delaney
• [2] Lives of the Saints, Richard P. McBrien

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Whatever Became of Sin? by Dr. Karl Menninger

A popular psychiatrist offers new hope for real emotional health through the practice of Christian moral values

Introduction

Dr. Karl Menninger, author of the book "Man Against Himself", also wrote "Whatever Became of Sin?". He writes this book to outline an ethical system for the world, promoting to its readership a return to responsibility for one's actions, and for a renewed recognition of sin. The book he writes brings back the reality of sin and its effects on our moral consciousness, and all should find a way to face up to it. If we do acknowledge sin as a reality and take responsibility for its effects, we can gain real emotional health - a healthy maturity of the psyche.

The tendency to blame others for one's actions

Author Dr. Karl Menninger acknowledges the trend in some moral thinking that seeks to blame or deny responsibility for one's actions, which, in some opinions, can be interpreted as freedom of thought and speech. However, as individuals or nations, Dr. Menninger says that this direction of thinking increases the denial of consequences that have stemmed from one's actions - actions that were made without much deliberation, and therefore with a lack of maturity. Menninger emphasizes that this denial of responsibility will weaken one's moral health. He also adds that other psychiatrists in his field of expertise are even compounding the problem by "neglecting the availability of help for some individuals whose sins are greater than their symptoms and whose burdens are greater than they can bear"?

The book Whatever Became of Sin? was written in the 1970s. In writing the book, Dr. Karl Menninger consulted many authorities on the subject:

• the Reverend Richard Bollinger,
• the Reverend Gerard Daily, SJ,
• the Reverend Alfred Davies,
• Dr. Frederick J. Hacker,
• Dr. Seward Hiltner,
• Dr. Philip B. Holzman,
• the Reverend Carlyle Marney,
• Dr. Gardner Murphy,
• the Reverend Leslie A. Newman,
• Dr. Paul W. Pruyser,
• Dr. Sydney Smith,
• Professor Arnold Toynbee,
• Dr. Lewis F. Wheelock
• and many others.

Integrating moral values and medicine

The book is indeed an excellent read. It integrates the Christian moral value system with the discoveries of psychology and psychiatry. It explains very well how psychiatry can denigrate the importance of an ethical value system when it pushes its theories of "syndromes" to the extreme. And not only that. The "strictly syndrome" mentality can only aggravate an individual's perception of the problem - blocking the solution of a moral ethical standard - best of all a Christian one. With Dr. Karl Menninger's explanation and treatment of the problem in our modern time, a wise balance is attained by placing the knowledge of psychology and psychiatry at the service of a Christian ethical value system - wherein the individual takes responsibility for his own actions and also takes into consideration the weakness of personality or character caused by psychological factors in his family or environment.

A pocketbook worth reading and learning

This brief pocketbook can naturally, as author Ann Landers commented of the book, "comfort the afflicted and afflict the comfortable". It is quite a provocative treatise; truly informative and worth the time to read in one's lifetime - a gem of wisdom and knowledge to give time to, no matter how busy one may be in his work and career.

Themes and topics that are treated in the book

• A Brief and Biased Review of Moral History
• What Is Wrong?
• The Disappearance of Sin: An Eyewitness Account
• A New Social Morality
• Sin into Crime
• Sin into Symptom
• Sin as Collective Irresponsibility
• The Old Seven Deadly Sins (and Some New Ones)
• Sin, So What?
• The Bluebird on the Dung Heap

Whatever Became of Sin?, check at Librarything.com

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Commemoration of Saints (May 14)

Solemnities, Feasts, Obligatory and Optional Memorials, and Traditional Dates of Commemoration

• Matthias, apostle
• Pontius, martyr
• Carthage, Carthach or Mochuda, abbot
• Erembert, bishop
• Michael Garicoïts, priest and founder
• Mary Mazzarello, virgin [1]

May 14. The Catholic Church commemorates 1 apostle, 1 bishop, 1 martyr, 1 abbot, 1 priest and founder, and 1 virgin.

Foremost among this roster of saints is St. Matthias the apostle. His feast today reminds the faithful that after the death of Judas Iscariot, he was chosen to replace Judas. St. Matthias is qualified to be in the roster of apostles because he witnessed Jesus' ministry and resurrection. He is also mentioned in the Roman Canon.

St. Michael Garicoïts, or Michel Garicoïts (ca. 1797-1863) was a French Basque who became a priest. He founded the Congregation of the Sacred Heart of Jesus of Bétharram. He fought against the heresy of Jansenism in his parish and practiced well a devotion to the Eucharist and the Sacred Heart of Jesus [2].

Review Saints who were commemorated yesterday, May 13, and check the Saints commemorated for the Month of May.

Saints in the Byzantine Calendar [May 14]

• St. Isidore, Martyr [3]

References: Books, Websites, Search results & AI Overviews

• [1] Pocket Catholic Dictionary, John A. Hardon
• [2] Michel Garicoïts, en.Wikipedia.org
• [3] Dictionary of Saints, John J. Delaney

4th Sunday of Easter (C)

(Edited) Sunday Reflections (from) Liturgical Years 2011 (A), 2012 (B), and 2013 (C)

4th Sunday of Easter (C), April 21, 2013

Liturgical readings
Acts 13:14, 43-52
Psalm 100
Revelation 7:9, 14-17
John 10:27-30

"Jesus said: My sheep hear my voice."

Today's gospel is part of the Good Shepherd theme developed in chapter 10 of St. John the Evangelist's gospel. That is the context in which we are to derive the meaning of John 10:27-30. In the NRSV Catholic edition of the bible, the 10th chapter of John is divided into two parts:

• "Jesus the Good Shepherd" (verses 1-21),
• and "Jesus is Rejected by the Jews" (verses 22-42).

The theme of Jesus as Good Shepherd is more developed in the first part of the chapter. Verses 27-30 (this Sunday's gospel), which is found in the second part of chapter 10, presents the Lord in defense of His mission as Good Shepherd. He makes it plain to those who do not believe in Him that by their lack of faith, they exclude themselves from His sheepfold.

The image of the Lord as Good Shepherd is an ancient image still familiar to present-day Catholics who live in very urban or industrial environments. It is still familiar to them because of holy cards or stained glass windows in parishes they attend Mass where the image of Jesus pasturing a flock of sheep or carrying a lamb on His shoulders is highly visible. Aside from these visual reminders, there are also many prayers that have this theme. These prayers to Jesus as the Good Shepherd are powerful intercessory prayers that ask and seek guidance from God in the journey of life. An example of one prayer is given below:

"Lead me to pastures, Lord, and graze there with me. Do not let
my heart lean either to the right or to the left, but let your good
Spirit guide me along the straight paths. Whatever I do, let it be
in accordance with your will, now until the end." (prayer of St. John
Damascene, Syria, 675-749 A.D.)

A person's journey from "womb to tomb" is fraught with risk and danger. The risk is not only to one's physical security but to one's soul as well. Many classic writers and passages in the wisdom literature of the Bible (especially Proverbs and Ecclesiasticus) teach that one should guard the wellsprings of one's heart, one's thoughts, and to have custody of one's senses (both external and internal), so as not to be misled and tempted in the wrong path. The ability to be on guard and vigilant is rooted in the depth of one's relationship with Jesus, the Good Shepherd. This ability can be exercised with self-discipline and self-control. This is possible even in modern culture with its many distractions. The key solution is to focus on Jesus, His Word, and His presence in the Eucharist. He speaks to us through the Church, in the person of the Holy Father and all the clergy.

Scripture quotes

• "My sheep hear my voice...I give them eternal life and they shall not perish."
• "Paul and Barnabas spoke at Antioch in Pisidia and urged the believers to hold fast to the grace of God." (Acts 13)
• "God made us, His we are; His people, the flock He tends." (Psalm 100)
• "These are the ones who have survived the great period of trial; they have washed their robes and made them white in the blood of the Lamb." (Revelation 7)

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The Book of Psalms in the Old Testament

Categorizing the 150 Psalms

What are the Psalms?

The Psalms are the prayers of the Hebrew tribes, whose writers gathered all the important elements of their prayer traditions, and recorded in written form the Book of Psalms in the Old Testament.

Author Bernhard W. Anderson's book Understanding the Old Testament, says that the present form of the Psalms is a product of the post-exilic community of Israel. It reflects the liturgical practice of the Hebrews after they had settled down again after their exile.

When you look at the bible and scan over the whole book of Psalms, you can see that they number exactly 150, with each of the individual psalms comprising one chapter.

In modern Bible translations, some "chapters" of the Psalms are shown with two numbers. This discrepancy in "numbering" acknowledges that there are two sources from which the Psalms were translated into English. The first number belongs to one source tradition of numbering (from the Hebrew) and the other to a second tradition of numbering (from the Greek). The Greek translation, the Septuagint, has its system of numbering the psalms.

An example of the difference in this numbering: in the Hebrew tradition, one psalm is a combination of two psalms in the Greek - for instance, Psalm 116 combines Psalm 114 and 115 in the Greek translation (see table below). The same is seen when numbering is made from the Greek tradition; one psalm combines two psalms in the Hebrew tradition. An example is Psalm 113. Psalm 113 combines Psalm 114 and 115, which are separated into two psalms in the Hebrew tradition.

Here is the numbering of both the Hebrew and Greek traditions in tabular form:

Hebrew	Greek (LXX)
1 to 8	1 to 8
9 and 10	9
11 to 113	10 to 112
114 and 115	113
116	114 and 115
117 to 146	116 to 145
147	146 and 147
148 to 150	148 to 150

Categorization of the Psalms according to themes

There are many ways by which these Old Testament psalms are categorized. However, post-Vatican II research has led many bible scholars to categorize them according to their themes. This categorization is according to the book Journey, Volume III- Writings by Msgr. Marcel Gervais:

• Psalms on the Law
• Liturgical psalms
• Prophetic psalms
• Historical psalms
• Wisdom psalms
• Royal psalms (on the king)
• Laments
• Confidence psalms
• Thanksgiving psalms
• Hymns
• hymns (general)
• hymns on the reign of the Lord
• hymns on Zion

Psalms on the Law

Psalms on the Law usually exalt the love of the law of God as loving God. Many psalms fall under this category. Psalm 1 is a good example. Psalm 119 is another psalm of the Law. It is a song praising the Law and is the longest of all the psalms (176 verses).

Liturgical psalms

Liturgical psalms present an "entrance ritual", where pilgrims coming to worship in the Temple are reminded of the way of life the Lord demands of them when they gather to worship in His presence. Examples which represent this category of liturgical psalms are Psalm 15, Psalm 24, and Psalm 134.

Prophetic psalms

Prophetic psalms usually reflect the concerns and prayers of the prophets of Israel. These psalms are represented by Psalm 95, Psalm 14, Psalm 50, Psalm 52, Psalm 53, Psalm 75, and Psalm 81.

Historical psalms

Historical psalms usually tell the story of the prayers and experiences of the people of Israel as they wandered for many years in the wilderness and the desert. These psalms also contain references to events and persons in history, like the Exodus and covenant in Psalm 114; Abraham in Psalm 47; and Moses in Psalm 103. Other examples of historical psalms are seen in Psalm 68, Psalm 78, and Psalm 106.

Wisdom psalms

The tradition of wisdom of the people of Israel was also expressed in the Psalms. Psalms to note that belong to this category are Psalm 8, Psalm 104, Psalm 1, Psalm 37, Psalm 49, Psalm 111, Psalm 112, Psalm 119, Psalm 127, Psalm 128, Psalm 133, Psalm 91, Psalm 139, and Psalm 73.

Royal psalms

Some psalms describe the role of the kings in the history of the People of Israel. These are grouped in a category of psalms called the royal psalms. Examples of these psalms are Psalm 72, Psalm 2, Psalm 89, Psalm 110, and Psalm 132.

Laments

At least 50 of the 150 psalms are laments. These psalms beseech God for help and mercy. In a way, laments are the prayers of the poor and the oppressed. Examples of psalms in this category are Psalm 22, Psalm 42, and Psalm 43.

Confidence psalms

This group of psalms is characterized by an extraordinary spirit of trust in God. Six psalms can be said to belong to this category: Psalm 4, Psalm 11, Psalm 16, Psalm 23, Psalm 62, and Psalm 131. Other authors also include Psalm 127 and Psalm 121 in this category.

Thanksgiving psalms

Thanksgiving psalms are expressions of gratitude, often concerning celebration with friends or the assembly. An example is Psalm 30. Other Thanksgiving psalms are: Psalm 32, Psalm 9, Psalm 10, Psalm 34, Psalm 40, Psalm 41, Psalm 92, Psalm 107, Psalm 116, and Psalm 138. These are Thanksgiving psalms sung by an individual. The communal thanksgiving psalms are found in Psalm 65, Psalm 66, Psalm 67, Psalm 118, and Psalm 124.

Hymns

Hymns are psalms in which the center of attention is the Lord himself; little or no reference is made to the ones singing the psalms. The hymns are of three kinds: Songs of Zion, Songs of the Reign of the Lord, and hymns in general.

Songs of Zion

Examples of Songs of Zion are: Psalm 46, Psalm 122, Psalm 132, Psalm 84, Psalm 87, Psalm 48, Psalm 76

Songs of the Reign of the Lord

Examples of Songs of the Reign of the Lord are: Psalm 93,
Psalm 96, Psalm 47, Psalm 97, Psalm 98, and Psalm 99

General Hymns

This last category of psalms covers at least 19 psalms. Classic examples which belong to this category are: Psalm 146 and Psalm 148

Where are the psalms mostly used?

The psalms are mostly used in the Eucharistic service during the liturgy of the word. After the first reading is proclaimed, there is a part of the liturgy of the word called the responsorial psalm. In these prayers, parts of a psalm are taken, and the responses to the prayers of the psalm are often from the psalm itself.

Another tradition where the psalms are used is in the praying of the breviary or the liturgy of the hours. The psalms in the breviary are sung [as in the monastic tradition] or recited in two choirs by religious communities. Many parishes have taken the initiative to pray the liturgy of the hours amongst the lay faithful, with the parish priest leading the prayers.

Reference:

• Journey, Volume III - Writings, by Msgr. Marcel Gervais, Claretian Publications, Librarything.com
• Understanding the Old Testament, by Bernhard W. Anderson, Claretian Publications, Librarything.com

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Theology From Above, Theology From Below

A Paradigm Shift in Catholic Theology Led by Vatican II Proponents

Some definitions

Microsoft Encarta dictionary defines paradigm shift as "a radical change in somebody's basic assumptions or approach" [1].

A search in Google will give this Dictionary result: "a fundamental change in approach or underlying assumptions" [2].

Wikipedia.org gives another definition: "a fundamental change in the basic concepts and experimental practices of a scientific discipline" [3].

What is common among these 3 definitions is the term change . Two definitions agree that the change is fundamental, while the other definition states that the change is radical. Something fundamental is crucial; something radical is often a significant departure.

Our question therefore is: "Was the paradigm shift in theology since Vatican II from scholastic (theology from above) to human experience-based (theology from below) fundamental or radical?

Judging from the documents produced since Vatican II, popes like St. John Paul II and Benedict XVI veered the direction of the Church's theology to a balanced theology - both rooting it in traditional theology (scholastic), and moving it towards a more human and experience-based understanding of the faith. As to a pope like Pope Francis, his theological approach to the understanding of the Christian faith displays a move that significantly emphasizes human experience as primary ground for seeing the face of Christ in the world.

Examining main differences

Theology from above is a theological approach that begins with God and divine revelation as its primary starting point. It emphasizes God's revelation of His authority found in Scripture and often interpreted through tradition and reason. A main proponent of theology from above was St. Thomas Aquinas . St. Thomas Aquinas stressed dogmatic truths and realities that are spiritual in nature, but rooted in faith and reason. Thus, we understand from this theological school the truths on the Blessed Trinity, the angels and the archangels, the eschatological (in relation to the end times) realities of heaven, purgatory, limbo and hell.

Theology from below is a theological approach that begins with human experience, culture, and the world as its primary starting point. It seeks to understand God and divine realities through the eyes of human existence, history, and social contexts. It is a theological direction that has its emphasis on human experience as the basis for understanding one's faith in a personal God. A good example of this theological direction are the theologians who advocate liberation theology and theologies that see Christ as the emancipator of a people oppressed by authoritian governments. Two well-known proponents for the theology from below are Gustavo Gutierrez, a key figure in liberation theology, and Paulo Freire, whose work on pedagogy emphasizes critical reflection and action [4].

The paradigm shift in Catholic theology

The paradigm shift in Catholic theology happened when those who advocate a theology from below radically departed from the theology from above. Since the theology from below is a contextualized theology, it has produced many schools of theology that are contextualized in specific human experiences or causes such as the liberation of the poor oppressed by corrupt administrations and the preservation of the world's environment. Before, theology has as its assumption and approach the truths and realities abstracted from Scripture and Catholic tradition. This is what many call a "theology from above". After the "paradigm shift" in theology caused theological thinking to shift to a "theology from below", a lot of traditional thinking in the Church was left out. This happened gradually after the Second Vatican Council and its documents were applied to the actual living expression of the Christian faith.

What developed from the "theology from below" is a greater integration of many fields in the social sciences: psychology, sociology, and anthropology. The fields of business, economics, politics and the cultural world of the media was also integrated. Many texts in the document Gaudium et Spes, "The Church in the Modern World", gives the Church's moral stand in relation to all these fields of human endeavour. It is this stress on judging human experience from the point of view of the Scriptures which gives the Church its impetus to involve herself in a world under the ideal of 'solidarity with the suffering' and 'preferential option for the poor'.

So, let us go back to the basic question of this study: is the paradigm shift from a theology from above to a theology from below fundamental or radical?

• Was the theology promoted by St. John Paul II and Benedict XVI a fundamental change from scholastic theology or a radical change?
• How about Pope Francis? Was the theology he promoted a fundamental or a radical shift from traditional theology?
• What should be the direction of theology in the Catholic Church now? Should it follow the theological line of thinking of St. John Paul II and Benedict XVI, or should it continue with the line of thinking of Pope Francis?
• Should there be some middle ground where a more moderate or integrative theological thinking is called for?
• Were is the Holy Spirit leading the Church in terms of its theological understanding of
• Christ,
• ecclesiology,
• religious life,
• seminary formation,
• the lay apostolate,
• society and culture,
• the realities of poverty,
• the equal distribution of wealth among nations,
• the protection of the environment?
• What kind of theological thinking ought to be followed that is faithful to the teaching of Christ in the gospels and the apostles?

References

• [1] Microsoft Encarta Dictionary: The First Dictionary for the Internet Age, St. Martin's Press 2002
• [2] Search result for search query "paradigm shift", Google.com, April 21, 2025
• [3] Paradigm shift, En.Wikipedia.org
• [4] Search query: "proponents of theology from below in the catholic church", AI Overview, Google.com, May 5, 2025

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Commemoration of Saints (May 5)

Solemnities, Feasts, Obligatory and Optional Memorials, and Traditional Dates of Commemoration

• Hilary of Arles, bishop
• Mauruntius, abbot
• Avertinus
• Angelo, martyr
• Jutta, widow [1]
• Gotthard of Hildesheim, abbot and bishop [3]

Today, the Catholic Church commemorates 2 bishops, 2 abbots, 1 martyr, 1 widow, and (according to pious legends) 1 hermit who was ordained a deacon.

Since the Church on May 5 commemorates 2 abbots, let us learn how they followed Christ in their monastic way of life.

St. Gotthard of Hildesheim (ca. 960-1038 A.D.) was a reformer. He helped in the reform of the Nieder-Altaich abbey and guided the reform of three other monasteries. On the other hand, St. Mauruntius, or Maurontius of Douai, (ca. 634-701 A.D.) entered the Marchioness abbey and became its deacon. He also founded the abbey of Breuil. He was also superior of the double monastery of Marchiennes.

In their commitment to Christ, both St. Gotthard and St. Mauruntius devoted to their life to the building of the Church's monastic way of life and its abbeys. Both abbots signified the mission of Christ to make the gospel known through a life of prayer and the expansion of the monastic system in Europe during the 7th to the 11th century A.D. [2][3][4]

Saints in the Byzantine Calendar [May 5]

• St. Irene, Glorious Martyr [2]

St. Irene of Thessalonica (d. ca. 304 A.D.) was convicted during the persecution of Christians for possessing copies of the Scriptures and for refusing to sacrifice to pagan gods. After being placed in a house of prostitution and chained, she was put to death - by fire or an arrow to her throat. Her feast is commemorated today by the Russian Orthodox Church [3].

References: Books, Websites, Search results & AI Overviews

• [1] Pocket Catholic Dictionary, John A. Hardon, p. 495
• [2] Dictionary of Saints, John J. Delaney, p. 699
• [3] Lives of the Saints, Richard P. McBrien, p. 191
• [4] Maurontius of Douai, en.Wikipedia.org

3rd Sunday of Easter (C)

(Edited) Sunday Reflections (from) Liturgical Years 2011 (A), 2012 (B), and 2013 (C)

3rd Sunday of Easter (C), April 14, 2013

Liturgical readings
Acts 5:27-32, 40-41
Psalm 30
Revelation 5:11-14
John 21:1-19

"This marked the third time that Jesus appeared to the disciples."

If you read the gospel of John, beginning at chapter 20:11, you will find two resurrection appearances of Jesus:

• first, to Mary of Magdala in the tomb area (John 20:11-18);
• and second, to the disciples and Thomas in the upper room (termed the cenacle) (John 20:24-29).

This Sunday's gospel presents a third resurrection appearance. In this resurrection story, Jesus appeared to Peter and to six other disciples. A miracle was performed in this third instance. The miracle involved a sizable amount of big fish (a total of 153, cf. John 21:11) that Peter and his companions caught with great surprise. For when Jesus realized they were having difficulty fishing all night long, and still coming empty-handed, He told them to cast their nets towards the right side of their boat. As the fishermen obeyed, they hauled in a big catch. They then set the boat towards shore and shared a part of this hauled catch with Jesus. It is in this instance that Jesus spoke with Peter again. He reinstated Peter in his role as leader of the nascent Christian community by testing Peter's commitment to love Him and take care of His flock of followers.

Jerome Neyrey, in his book, "The Resurrection Stories", confirms that the three "question-answer" form found in this Sunday's gospel, is intended to offset the triple denial of Peter (cf. John 13:38, 18:27). Remember that Peter denied Jesus three times when people noticed him as one of His followers after the arrest of Jesus. After those three denials, the cock crowed as prophesied by Jesus. Author Jerome Neyrey also adds that this resurrection appearance-event is an example of how a significant person in the early church traditionally describes the followers of Jesus by recalling their former sins. Thus, Simon Peter, who was restored as the shepherd of Jesus' flock, is always remembered as the apostle who denied the Lord three times. Jerome Neyrey also notes that Matthew is remembered as the former tax collector; Mary of Magdala as one whom Jesus drove out seven demons; and Paul as a former persecutor of the Church.

The Lord Jesus did not intend to call perfect men and women to follow Him in building God's Kingdom. Instead, he chose ordinary people, and sinners as well. The Church in our own time does not also call perfect men and women. God calls in the same way as Jesus does: He invites ordinary folks and repentant sinners to return or be baptized in the Church. When sinners return to the fold of the Church, the Church restores their place again in God's Household - a Household where both the prodigal sons and daughters, as well as jealous and righteous "elder brothers", are welcome, and are both treated as sons by the Father. So there is hope. There is a sure way back to God. And God-in-Jesus takes the initiative - as exemplified in today's Gospel by appearing to Simon Peter. In the same way, the presence of the Risen Lord in the Eucharist does not hesistate to re-enter the lives of His sons and daughters again. The Risen Lord in the Eucharist calls all to renew their commitment to God in their baptismal consecration. When Jesus re-enters peoples' lives and opens again the door to His Kingdom, let all hearts be ready to renew their baptismal consecration.

Scripture quotes:

• "The God of our fathers has raised up Jesus whom you put to death." (Acts 5)
• "O Lord, my God, forever will I give you thanks." (Psalm 30)
• "Worthy is the Lamb that was slain to receive power and riches, wisdom and strength, honor and glory and praise!" (Revelation 5)

Reference: The Resurrection Stories by Jerome H. Neyrey

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