Index : S
We have seen at some length how the first major crisis on papal authority arose with the rise of Protestantism. We might almost say that, at the heart of Protestantism, is an organized protest against the the teaching authority of the Bishop of Rome.
I think the best place to begin an immense subject, is to ask ourselves, why did Christ when He came into the world institute the Sacrament of Matrimony? After all, marriage itself was already instituted by God at the dawn of human history. Evidently, there must have been a profound reason, and in plain language the reason was because it was necessary.
Christian marriage is that sacrament in which two marriageable people of different sexes associate in an undivided life communion by mutual agreement for the generation and education of offspring and in which they receive grace for the fulfillment of the special duties of their state.
This is a transcription of a taped Perpetual Eucharistic Adoration sign-up Sunday homily given by Rev. Robert Goedert, O.P., to the people of St. Anthony's parish in Ohio.
The most important word we have to explain in the title of this conference on "Sacramental Life Assures Eternal Life" is the word life. We cannot begin to talk about the sacraments unless we first understand that there are two forms of life.
"This is also part of the crisis in the Christian world today. There are those who still believe that Christ instituted seven channels of His grace, and those who may use the word "sacrament" but no longer believe either in the sacraments as communicators of grace or the Church's authority over the sacraments. We may even say that the future of Christianity depends on professed Christians understanding and I mean understanding the necessity of the sacraments for reaching eternal life." - Fr. John A. Hardon, S.J.
"From the dawn of Christian history, Baptism and Confirmation have been very closely associated. To this day, Catholics belonging to the Eastern rite receive both sacraments in infancy. Pope St. Leo I makes this relationship very clear. He compares the natural life of our bodies with the supernatural life of our souls. Baptism, he says, corresponds to our bodily birth. Confirmation corresponds to our bodily growth." - Fr. John A. Hardon, S.J.
"The importance of associating the Holy Eucharist with devotion to the Sacred Heart can scarcely be overemphasized. Our instinctive Catholic sense tells us that no devotion is worth cultivation unless it is grounded on the solid dogmas of revelation and its roots go back to the tradition of the Apostolic Church. The question before us, therefore, is whether and to what extent the cultus of the Sacred Heart, which in its modern form is only three hundred years old, actually rests on that sublime mystery of love which the Son of God instituted at the Last Supper when He gave us the Sacrament of the Altar. The answer to this question will determine in great measure our attitude toward the Sacred Heart, whether we shall consider it just another devotion, based on some private revelations given to a saintly nun in the seventeenth century, or whether we should associate it with an essential doctrine of the Catholic Faith, outside of which there is no salvation." - Fr. John A. Hardon, S.J.
"Our focus will be on what we mean when we say the Sacred Heart is the
Holy Eucharist. Then, we shall discuss why this is so and how we can put
Sacred Heart devotion into practice." - Fr. John A. Hardon, S.J.
Our reflections will cover the following areas, each in the form of a question and this time there are five. First, what is sacrifice? Second, what were the Jewish sacrifices of the Old Law? Third, what is the principle sacrifice of the New Law? Fourth, what are the principle motives for our sacrifices? And finally, are sacrifices the most powerful practice of our Catholic faith and the acme of Christian spirituality?
Every vocation is born of sacrifice, is maintained by sacrifice and is measured in the apostolate by the sacrifice of those whom God calls to the priesthood or the religious life. This should not be surprising, once we realize that it was by His sacrifice that Christ redeemed the world. The servant is not greater than his Master. In fact, the more intimate is one's vocation to the service of Christ, the more demanding will be the sacrifices required.
"We know that in Sacred Writing and in the teachings of the Church, the Mass has acquired a variety of synonymous names. It is called the Eucharistic Sacrifice, the Eucharistic Liturgy, or simply, the Liturgy; it is the Eucharistic celebration, the Holy Sacrifice, or the Sacrifice of the Altar. All of this reflects the richness of mystery revealed to us by Christ when He instituted the Mass on the night before He died. It also indicates that there has been a remarkable development of doctrine regarding the Mass." - Fr. John A. Hardon, S.J.
The purpose of our present meditation is to explain how the Mass is the sacrifice sacrament of the Eucharist. Again, we will draw on the churchs teaching on the Mass, especially focusing on definitions from the Council of Trent in the sixteenth century. We will also examine Pope Pius XIIs teachings on the Mass, upon which the Second Vatican Council built its base document on Eucharist liturgy.
"We believe that the Mass, celebrated by the priest representing the person of Christ by virtue of the power received through the Sacrament of Orders, and offered by him in the name of Christ and the members of his Mystical Body, is in true reality the Sacrifice of Calvary, rendered sacramentally present on our altars." What, then, do we believe is the Sacrifice of the Mass? It is the Sacrifice of the Cross which Christ is now offering to his heavenly Father, through the hands of his ordained priests. But we ask: How is the Mass the same as the Sacrifice of Calvary and how does it differ?
Now some insights into Aloysius' spirituality. To the one virtue which the Church has chosen, and on account of which has chosen him 'the universal patron of youth', was his chastity. All the evidence we have indicates that he had very strong sexual passions. We know that from his own writing; we know that from people who knew him and we know that from what is called penance from one view-point, what is really, you might say 'preventive austerity' from another. He simply believed that unless he mortified his body, and I didn't tell you one tenth of what he did, he just would not get that passion under control. The lesson for us, in a sex-mad world, is obvious.
We have so far been reflecting mainly on priests. We should have at least one lay brother. He is the outstanding lay brother among the Jesuits by the name of St. Alphonsus Rodriguez. His feast day is October 31st. He was born in Spain in 1533 and died in 1617. That's a good long life.
"If we look closely at the doctrine on marriage in the "Constitution on the Church in the Modern World," we shall find that all the basic premises of this document on the meaning and responsibilities of marriage are the premises of Saint Augustine. Not only is Augustine's famous treatise on "The Good of Marriage" directly used by the Council, but what Augustine said the Council canonizes with its authority, as the Church's magisterium has been canonizing over the centuries." - Fr. John A. Hardon, S.J.
"He was born in 1540 in London, a very talented person, especially skilled in oratory. It seems that in his early days he was a Protestant, at least the family and he, himself took the oath of allegiance to the Queen, who was the good Queen Beth, otherwise known as Queen Elizabeth the 1st of England. When she visited Oxford in 1566, he was told to give the oration in her honor. The prime minister of England at the time spoke of him as one of the great diamonds of England, gifted and one of the great hopes of the crown." - Fr. John A. Hardon, S.J.
"Ignatius had no hesitation, once it was clear to him that Francis had a vocation, to keep hounding Francis to the point of making himself very unbearable. When he told Francis, I'm sure you've heard over the years, "Francis, what does it profit a man to gain the whole world and lose his soul." Francis had everything, humanly speaking in his favor. He was young, intelligent, had a good position, highly respected, very influential and the prospect of advancement." - Fr. John A. Hardon, S.J.
St. Ignatius' Letter on Obedience which he wrote to the Jesuits in Portugal on March 26, 1553, is justly regarded as "the most admirable of all the letters which came from his pen." In the four centuries since its composition, the letter has been translated into all the major languages in use in modern times. Its teaching is not only "the backbone of the Society of Jesus," but it has become the classic exposition of perfect obedience for most of the religious orders and congregations that have arisen in the Church in the past four hundred years.
"We might begin by noting that Ignatius was not his baptismal name. Ignatius was originally Inigo, I-n-i-g-o. He changed his name to Ignatius in honor of St. Ignatius of Antioch. Remember, the famous bishop and martyr who wrote seven famous letters on his way to Rome where he was martyred in the year 107? And the two reasons why Inigo changed his name to Ignatius were that Ignatius of Antioch had such a love of martyrdom and he was so devoted to the Holy See." - Fr. John A. Hardon, S.J.
Most educated Catholics have not kept pace by growing in the faith which they verbally profess. It is not too much to say that their grasp of Gods revealed truth is minimal, and their ability to explain the faith or defend it before the bar of reason is infantile
There is no choice. Either we continue to grow, all through life, in our grasp of the faith we profess, or we shall lose this precious gift that we once happily possessed.
"John Berchmans, I thought I would cover all the young Jesuit saints to make sure that I didn't slight any of them. St. John Berchmans was born in 1599 in Berbont, Belgium and died in Rome in 1621 at the ripe age of twenty-two." - Fr. John A. Hardon, S.J.
Father Hardon was a man of deep faith, tremendous learning, and great charity. He made a lasting and positive impact on the lives of literally thousands; on the lives of Cardinals, Bishops, priests, deacons, seminarians, consecrated men and women, and on laity from all walks of life - on Catholics, Protestants, Jews and Mohammedans - on atheists and agnostics.
"After some lapse of time, our conference this evening will be on St. John Francis Regis. In many ways he is the Cure de Ars of the Society of Jesus. He was born in 1597 in France
He went to the Jesuit college and entered the Society, as we call ourselves, in 1615, that would be the age of eighteen. From his days in the novitiate he had a reputation for being hard on himself and easy on everyone else. The comment, 'he vilifies himself beyond measure and he canonizes everyone else.' That surely is a mark of grace." - Fr. John A. Hardon, S.J.
"Our conference today is on, for a change, a saint from the British Isles, John Ogilvie. He was born in Scotland of the nobility in 1589 and by that time Scotland had pretty well been lost to the Catholic Church so his up-bringing was Presbyterian. His father, to give him a better education than he could get in Scotland, sent him to the continent for education. Specifically, he went to France." - Fr. John A. Hardon, S.J.
"But John the Baptist was by all accounts the principal figure after Christ Himself in the Gospels until the Church was founded. He is the last of the prophets of the Old Testament and the first of the prophets of the New. There are three features about John the Baptist that I believe the Church especially wants us to recognize and, as far as we can, imitate: Johns faith, humility and fearless courage." - Fr. John A. Hardon, S.J.
"Our plan here is to identify just five qualities of Saint Joseph. Each quality will be briefly described and then applied to ourselves. Of the twenty five invocations in the Litany of Saint Joseph, the ones on which we shall concentrate really cover all we know about the spouse of the Mother of God. Each invocation deserves a volume of commentary." - Fr. John A. Hardon, S.J.
"There are many good reasons why St. Joseph should be the special heavenly patron of dedicated souls - in the religious life, in the priesthood, and among the laity. But as the Church teaches, he is especially to be venerated and his patronage invoked because he was the guardian of the Virgin Mary and the foster-father of Jesus." - Fr. John A. Hardon, S.J.
"I would like to speak to you in the present conference on the saint that I suppose many of you have never heard of, but after St. Ignatius, is the most important Jesuit in our history. His name is St. Joseph Pignatelli. The reason he's so important is because he is the link between the two Societies of Jesus, as you know, there is the old society and the new society with forty years of nonexistence in between. It might be well to give a little background to what happened before and after so as to put St. Joseph Pignatelli into context." - Fr. John A. Hardon, S.J.
"If there is one feature of the present Pope's pontificate, it is his emphasis
on the need for devotion to the Blessed Virgin to stem the tide of global
secularism in the modern world. It is easy to dismiss the Pope's Marian
spirituality as a pious eccentricity. But Pope John Paul II is too intelligent
and too experienced not to know that only supernatural means can halt the
advance of unbelief in what he calls "the materially super-developed nations"
in Western society. In one conference after another, in one document after
another, the Pope insists: only a renaissance of Mariology in thought and
practice can restore once Christian nations to their original commitment
to the Son of Mary. It is in this context that we should look more closely
at the Marian teaching of St. Louis de Montfort. What needs to be underlined
is what de Montfort calls the True Devotion to Mary." - Fr. John A. Hardon, S.J.
"The spirituality of St. Maximillian is based directly on this truth: the
Immaculate Virgin Mary is the Mediatrix of all graces. That is the first
premise of his Marian thinking. If this were not so, Maximillian explains,
all our strength and effort in the spiritual life would be in vain. In other
words, our spiritual life depends on grace. That's obvious, but it also
depends on the grace that we must receive through Mary." - Fr. John A. Hardon, S.J.
"He is a doctor of the Universal Church and surprising, he was not canonized until 1925, almost 400 years after his birth. He was born in 1521 at Memigan in Holland; died at Freidborg in Switzerland in 1597; his mother died when he was still a child; his father remarried and his stepmother turned out to be a very good Catholic and a loving foster mother." - Fr. John A. Hardon, S.J.
In the three hundred and fifty years since Peter Canisius died at Fribourg in Switzerland on December 21, 1597, his name has become synonymous with the Counter-Reformation of the Church in German-speaking Europe. He has been variously called the hammer of heretics, the Second Apostle of Germany, Papstesel, swindling trickster, blasphemer of Godall depending on whether the epithets originated with his friends or his enemies. As a contemporary of personalities like Luther, Calvin, Melanchthon, Bucer and Queen Elizabeth, Canisius could hardly escape making a name for himself as long as he felt that I can never satisfy my desire of struggling against the enemies of the Catholic Faith.
"I thought we would address ourselves in todays' conference to the priest whom brother Alphonsus Rodriguez had sent to the missions, St. Peter Claver who the Church has declared patron of all missionaries to the Negroes. He was born in Catalonia, Spain in 1581 and died on Our Lady's birthday, September the 8th, 1654. He died in Cartagena in South America which is now part of Columbia in South America." - Fr. John A. Hardon, S.J.
As a young priest, Father Eymard burned with the desire to establish perpetual adoration of Jesus in the Blessed Sacrament
exposed upon a royal throne. He felt that priests, religious, and the laity should make up the Honor Guard adoring their
Eucharistic Master day and night unceasingly.
"In the providence of God, different saints are raised up by Him in different periods of history to provide the world with solutions to the deepest problems of their age. The deepest problem of the modern age is alienation from God. Call it separation from God or indifference to God; call it unawareness of God or disinterest in God. By whatever name, in socalled developed countries of the Western world, God has been replaced by Self as the focus of attention and, I would not hesitate to say, adoration. That is why an unlikely saint like St. Peter Julian Eymard should have arisen to alert the world that the Incarnate God is in our midst in what we may casually call the Blessed Sacrament." - Fr. John A. Hardon, S.J.
"Robert was naturally very brilliant. As a youth of seventeen, his teachers declared he was the best in the school in his studies and not far from heaven. At the age of eighteen, he entered the Society of Jesus and for the rest of his life was plagued with poor health. Because of his poor health, his superiors sent him from one city to another, and from one country to another, in the hope of restoring his health. Because Bellarmine was appointed to preach even before his ordination to the priesthood, everywhere he was sent he would preach. Bellarmine was ordained in 1570 and appointed professor at the University of Louvain in Belgium where he lectured on the work of St. Thomas Aquinas." - Fr. John A. Hardon, S.J.
St. Robert Bellarmine, as a Saint, scholar and Doctor of the Church, needs no introduction to Catholic readers. When Clement VIII appointed him to the College of Cardinals, he is reported to have said: "We elect this man because he has not his equal for learning in the Church of God." Shortly before his canonization in 1930, the semiofficial organ of the Holy See, Osservatore Romano, identified Bellarmine with Saints Francis de Sales and Alphonsus Ligouri as one of the three great "masters of Catholicism in modern times."
"Our saint for this evening is St. Robert Southwell, the English Jesuit, poet and martyr. He was born in 1561, died in 1595 at the ripe old age of thirty-three. He was canonized took a long time, in 1970. His family on his mother's side was related to the Shelleys', the other English poet. By this time the Catholic faith was proscribed in England English Catholics, had to go into hiding. If they wanted a catechetic education they had to leave the country. In case you haven't been told, it's getting closer and closer to that in the United States." - Fr. John A. Hardon, S.J.
"I chose St. Stanislaus. He is the youngest of the Jesuit saints, born in Poland in 1550 and died in Rome on August the 15, 1568 at the age of eighteen. His father was a Polish senator by the name of John Kostka and he remained at home studying under tutors until the age of fourteen at which time they were sent by his father, along with his older brother Paul, into the company of a Dr. John Bolinski (who figures importantly in the saints life) to be their companion and tutor. They were sent to Vienna to the Jesuit college." - Fr. John A. Hardon, S.J.
Two years before her death, Sister Therese of the Child Jesus and of the Holy Face wrote to her aunt, Isidore Guerin: I love to read the lives of the saints very much. The account of their heroic deeds inflames my courage and spurs me on to imitate them. I must admit, however, that I have envied, at times, the happy lot of relatives who had the good fortune to live in their company and enjoy their holy conversation (July 20, 1895).
St. Therese of Lisieux chose to demonstrate her ardent love for God in little ways. In her Eucharistic adoration as a
child she tells us: I loved above all the processions in honor of the Blessed Sacrament. What a joy it was for me to throw flowers
beneath the feet of God! Before allowing them to fall to the ground, I threw them as high as I could and I was never so happy as
when I saw roses touch the sacred monstrance.
"First, by way of introduction, we have so far seen that the foundations of the pro-life movement are the Christian Faith. Reason can go just so far; it needs the resources of revelation from God and Faith from us. Weve also seen that the great gift of Christianity to the whole world was the recognition that human life is sacred from the moment of conception." - Fr. John A. Hardon, S.J.
"My purpose in the present conference is to identify what I call the key features of the Spiritual Exercises. These key features of the Spiritual Exercises I number at seven. In the forty-minutes I have been given to share with you, I would like to communicate both with you and to you what I am convinced is nothing less than a divinely-provided means of performing moral miracles in changing ordinary Catholics into heroic Catholics, the kind that are needed to re-Christianize one once-Christian nation after another, including our own." - Fr. John A. Hardon, S.J.
There is a growing number of satanic organizations throughout the country, national like the American satanic Brotherhood and local. Churches of satan are being organized and legally recognized. Clearly some evaluation is called for naturally in the light of our Catholic faith. For the sake of convenience I will distinguish the three main forms of satanism known to past and present history about which the Catholic Church has some very definite ideas and counsel to offer. These three historic forms of satanism while they can be given different names, I would identify as philosophical satanism, polytheistic satanism and cultic satanism.
The problem of how persons outside Judeo-Christianity can be saved has troubled theologians for centuries, and the final solution is still a matter of speculation. Certainly God wills all men to reach their heavenly destiny.
Man himself cannot simply 'make' worship. Proper worship is received from God in faith - Joseph Cardinal Ratzinger.
"Who are meek people? Meek people are those people who control their anger. We all have a temper. I tell people youve got a temper, when necessary use it but never loose it. Keep it in control. Meekness is therefore the virtue which controls irascibility." - Fr. John A. Hardon
Many of those on a spiritual journey often wonder where they are, where others are, and how to recognize the more evident sign posts along the way. Of the prominent works on spirituality one of the things found in almost all these works is an understanding of the three major levels of conversion we must go through in order to reach the ultimate destiny desired by Our Lord for all souls, namely that state generally described as the transforming union or spiritual marriage of the soul with God. The intent here is to try to summarize what those three conversions are, why they are necessary, and the signs to look for which tell us when they are necessary.
Much has already been seen in the week that we have been reflecting about Christs return to the world in His glory on the last day. However, there is some value in looking more closely at what is called the "Parousia". Jesus repeatedly foretold that he would come back to the earth in visible form. The son of man, he said, is to come with his angels in the glory of his father and then he will render to every one according to his conduct.
Our present meditation is still on the Second Commandment of the Decalogue on religious communication. You might ask yourselves what does this mean? It means that God wants us first of all to articulate our thoughts and desires to Him in prayer. And not only as weve seen, though of course also, but not only, by the internal movements of our mind and will directed towards God. God wants us to also communicate with Him with our bodily, sensibly perceptible, what we call vocal prayer. But the focus of our reflections is the third stage. God wants us also to communicate with others about Him. In other words He wants us to communicate not only to Him in prayer but about Him in our religious communication with others. Our purpose then will be to look at the following aspects of this immense and I should add, widely neglected aspect, to put it very mildly, of the Second Commandment of the Decalogue.
Our scope for the present meditation is again the familiar triad of what, why and how. So we ask ourselves what is a vow? Why are vows pleasing to God? And how are vows to be observed?
Our present meditation is on the Second Commandment and even more specifically on vocal prayer.
The precept of the Second Commandment is to use the name of God and to use it reverently. In other words, the Second Commandment prescribes the verbal, vocal, audible, visible, sensibly perceptible use of the name of God.
Broadly speaking, councils of the Church are authorized gatherings of bishops for the purpose of discussing ecclesiastical problems with a view to passing decrees on the matter under deliberation. If all the bishops are called to participate and actually represent the Catholic world, the assembly is called ecumenical which means universal; if only part of the hierarchy is invited, the council is particular.
"The Second Vatican Council exhorts all Catholics to partake of the sacraments frequently, particularly the Eucharist
which has previously been recognized in Sacrosanctum Concilium as the source and the summit of the spiritual life."
"Religious historians sometimes call the United States the most sectarian country in the world. Hundreds of independent religious groups have developed and flourished in the nation. While some have been distinctly Protestant in character, many other small sects and cults have been so divorced from the mainstream of Protestantism that they have been called the "third force in Christendom."" - Fr. John A. Hardon, S.J.
First, by way of introduction: the devil exists and can be known. I cannot tell you how widespread is disbelief in the evil spirit, especially among those who are supposed to be teachers of the Faith in the Catholic Church. In other words, without dwelling on this because the subject is an ocean, our task in this course is not to prove the existence of the evil spirit. It is, rather, to describe both how the evil spirit operates and how we are to cope with his demonic activity. It is part of the Church's infallible teaching that the devil exists.
We should have at least one short homily for todays gospel on the evil spirit. We can safely say that never, surely, in the history of Christianity has the devil been more active and more effective than in our day. Three short things to remember: there is a devil; the devil is constantly tempting and seducing human beings; and thirdly, we should know, we better learn, how to cope with the evil spirit.
I mean there are especially three virtues of St. Patrick that should be reflected on and imitated; first of all, his deep, simple faith, then his humility, and then his boundless zeal to convert souls to Christ.
There were three women, Marian Catechists: Celia Dawson, Marianne Carlson and Gabrielle; she is a psychiatrist from Pittsburgh. And then the men were Daniel Peper, you know that is why Jason is pinch hitting for him, and John McCalpine. Now McCalpine speaks Russian fluently, which helped a lot.
here is also the basic difference between Catholic Christianity and say the Christianity that separated from the Catholic Church in the sixteenth century. As Catholics we believe that Jesus Christ is physically on earth.
On the Feast of the Ascension of our Lord, which is the closing of our Lords stay visibly on earth, this is both a commemoration and a promise and a condition. It is first of all, a commemoration. Christ really rose from the dead. Christ really ascended into heaven. Forty days after his resurrection, our Lord disappeared visibly from this earth and physically, geographically, historically went to heaven. Christs Ascension is a historical fact.
Whatever else is true about Christianity it is that the moral demands of the followers of Christ are much harder. They require much more of us than was ever required of the people in the Old Law. But if there is one commandment that Christ raised to super human heights, it was the commandment of loving our neighbour. In the Old Testament the Jews were told to love their neighbour. What the neighbour meant one of their own fellow Israelites. What the neighbour meant someone who was related to you by kinship of blood, or the neighbour is one who was close to you; intimate with you. But Christs teaching is super humanly higher.
We should ask ourselves, I think, three very simple questions. Who are the poor souls? Second, why do we pray for the poor souls? And third, how should we practice devotion to the poor souls in purgatory?
These talks were taped by Daniel Peper who traveled with Fr. Hardon from 1990 to 1995. Our present class, therefore, comes in two parts, The Angels in Sacred Scripture. And the two main parts: The Angels in the Old Testament and the Angels in the New. And then, as we have been doing, drawing implications for our spiritual life from our faith in the angelic powers.
There are certain passages in Scripture that the Church has officially defined after their meeting. This is one of them. In other words, the Council of Trent defined that Christ instituted the Sacrament of Confession on Easter Sunday night when he appeared to the Apostles and told them, "Receive the Holy Spirit. Whose sins you shall forgive they are forgiven them. Whose sins you retain or do not forgive they are not forgiven them."
The miracles of Christ have two purposes; every miracle has two purposes. The immediate purpose, of course, was that Christ might work the miracle, form the acts of charity, healing, calming the storm, even raising the dead. The second reason was to provide foundation for our Faith; in other words, that the man called Jesus of Nazareth was and is the living God.
These talks were taped by Daniel Peper who traveled with Fr. Hardon from 1990 to 1995. The most obvious lesson that our Lord wants to teach us in the gospel we have just read, is to be ready for death. Our reflections, therefore, are on death and ask the three most fundamental questions the mind can ask about anything: What is death? Why do we die? And how are we to be prepared for death?
Then Jesus before Caiaphas. St. John is the only one who relates the trial before the high priest Caiaphas. And John, by the way, is also the one who explains that Caiaphas had foretold or said, "It is better for one man to die than the whole people be destroyed."
St. Augustine said, speaking of those already in his day who were separated from the Catholic Church, he said, "They will cease to be our brothers when they cease to recite the Lords Prayer." In other words, the one common denominator among all believing Christians, no matter how much, how liberal they believe, is still the Our Father.
This CD is a Q&A session that Fr. Hardon has with the Missionaires of Charity. "So there is the fifth commandment and there is the sixth commandment
.sixth and ninth. Those two commandments are related as cause and effect. In other words, un-chastity induces cruelty. Remember when we said that the root of chastity is charity. And given the limitations of our time, we could say much more how chastity is at root the virtue of charity."
The Spiritual Exercises, themselves, are St. Ignatius own summary of his own spiritual exercises. And that then has become the model for the Exercises ever since. And what then those who direct the Exercises are supposed to do is use what Ignatius put together as a summary of his own spiritual exercises.
And then Iíll ask three questions: What does it mean to teach the Faith to others? Why must we teach the Faith? And how to do it effectively
What then does it mean to teach the Faith to others? It means to enlighten the mind
we believe with the intellect
to enlighten the mind on those truths which God revealed that we are to both believe and practice in order to reach our eternal destiny.
Throughout the first part of the encyclical, the Holy Father concentrates, he concentrates on Christs dialogue with the rich young man. And within that dialogue, the Pope brings out that Christs teaching
and this may sound strange
Christs teaching in many ways is synthesized
his teaching on moral theology
is synthesized in what he told that rich young man.
Redefined capital sins as the "inordinate tendencies from which all sins originate as from their source". They are therefore called capital sins, for as you know in Latin, capita means heads, capita head, capita heads, they are then the sins which are the root or the cause of all other sins in the moral order. When we say they are inordinate tendencies, we affirm that these capital, we call them sins, sinful tendencies are the result of original sin.
Our next capital sin is, to follow my own sequence I am going to have to shift around, where is anger? What number is anger? Number 98. I put together that memory scheme post factum. It helps to remember the names of the seven capital sins. Number 98, what is anger? Again, the inordinate desire to remove obstacles or difficulties so as to avenge oneself for real or apparent injuries.
Regarding the seventh and tenth commandments of the Decalogue
we may say that Christ was enacting or legislating, giving laws. Moses gave laws from God and Christ was giving laws, but watch this, not from God but as God. That is why, as we meditate on consecrated poverty, we are looking at an actual reality. God not only in His incarnation became poor; God was, we may say, poverty living in the world. Ever since, Christ lived a poor life in Palestine from the stable in which He was born to the borrowed grave in which He was buried. He has never ceased giving some of His followers the grace to live like Him. Call it voluntary poverty, call it poverty of dependence, call it consecrated poverty. By whatever name, this is Christianity at its noblest. It is also a Christianity that the modern world desperately, and I mean desperately, needs.
Christ never openly condemned material possessions. What Christ did, however, was to teach the focus of our present meditation: detachment from material goods.
The teaching of Christ, therefore, will come on three levels.
They are in sequence as found in Matthew: Poverty of Spirit, True Riches, and the Dangers of Material Wealth.
"The stress in my presentation, therefore, is on sex as a means, and sanctity as the end. I assume that sanctity is achieved by doing the will of God according to ones state of life; and sex is an inevitable part of everyones state of life. Sex is inescapable, sanctity is attainable. And a major factor in attaining sanctity depends on how a person copes with sex in his or her particular state of life. For the sake of convenience, I will distinguish three general states of life in each of which sex is divinely intended to be a means of sustaining and growing in the life of God." - Fr. John A. Hardon, S.J.
"SEX EDUCATION IS CONSCIOUSLY AND DELIBERATELY SEX STIMULATING. SEX EDUCATION IS SEX AROUSING, SEX STIMULATION, WHICH IS CONTRARY TO THE NATURAL LAW." - Fr. John A. Hardon, S.J.
Our subject for this evening's conference is Sex Stimuli and Christian Chastity. A subtitle for this conference could be: Sex Stimuli and Christian Sanctity. Everything in our lives is intended by God to draw us closer to Him in this world and bring us to the possession of Him in a heavenly eternity. Sex stimuli are a part of Divine Providence. Provided they are used according to the will of God, they are not only the occasion for the practice of moral chastity. They can be the means of reaching the highest sanctity.
Our title for this evening's conference is "Sexual Pleasure Outside of Marriage." A good subtitle would be, "Sexual Suicide."
There are several ways in which we can approach this subject. We could look at sexual pleasure outside of marriage as a root cause of the disintegration of once civilized nations who are literally committing sexual suicide. We could analyze the reasons behind this suicidal mania, which our Holy Father identifies as the culture of death which pervades so much of modern society. My plan here is to meditate on the divinely instituted purpose of marriage which the Author of Life has associated with the pleasures of what should be only marital intercourse.
"We begin then our reflections on sin and its consequences. The Bible takes sin very seriously. Unlike so many modern writers including theologians and philosophers, the authors of Sacred Scripture consider sin the only real evil in the world, and they measure all other suffering or misfortune in their relationship to sin. Sin appears early in the history of mankind in the first chapters of Genesis, and it remains as a threat of tragic unity all through the Sacred Writings up to, and I have checked it, the closing verses of the Apocalypse." - Fr. John A. Hardon, S.J.
"Our plan here is to meditate with you on four aspects or kinds of sin, to see how each is intended by God to serve a providential purpose in our lives. We shall look at Divine Providence and original sin. Divine Providence and our sinful tendencies. Divine Providence and our own personal sins as offenses against a loving God. And finally Divine Providence and the sins of other people who enter our lives and can cause us as we know great anguish and even agony." - Fr. John A. Hardon, S.J.
The extensive teaching of the Second Vatican council on Consecrated Chastity is absolutely unique in the Churchs two thousand years of the Churchs councilor history
.There is nothing like it in all the previous councils of the Church. You might ask why? One reason that I like to repeat, having been privileged to assist with the broadcasting of the canonization of Saint Maria Goretti. In 1950, Pope Pius XII in his homily after the canonization predicted that the enemies of the Church would use sex pleasure to destroy the faith of millions of believing Christians. As he said without chastity, Christianity cannot survive. Everything that he predicted has been fulfilled beyond his own, the Popes wildest, might I say, nightmares. There is a worldwide mania called sexual promiscuity.
We then first ask ourselves, "What is solitude?" In the Christian vocabulary, solitude is the conscious and deliberate aloneness with God.
"Judging by the drastic drop in confessions in countries like the United States, the false opinion is gaining ground that Confession is not to be received, or made, frequently. No doubt, one reason for this sad state of affairs is the prevalence of some wild theories about mortal sin. For example, the Fundamental Option theory claims that no mortal sin is committed unless a person totally rejects God. Who but the devil hates God? One adultery or one abortion is not a mortal sin. On these grounds, there are parishes in which almost no one goes to Confession." - Fr. John A. Hardon, S.J.
This is our closing meditation for the retreat that we have been making. It is on the contemplation for obtaining divine love. As we should expect, throughout the Spiritual Exercises of St. Ignatius there is one pervasive theme and that is the love of God. It is no wonder then, that St. Ignatius would have the retreatants concentrate and you might say, synthesize, as we come to the close of the Spiritual Exercises with that which is a compendium of everything that Christianity stands for, namely the love of God.
"As you know the beatitudes are the beginning of Christs Sermon on the Mount, which is chapters five, six, and seven of the Gospel of St. Matthew. In our next conference we shall take the Lords prayer. Between the beatitudes and the Lords prayer, we have a synthesis of all that Jesus wanted to teach us in His Sermon on the Mount. What our Lord did in the beatitudes is give us not just a synthesis but what I might call an ocean of Christian spirituality." - Fr. John A. Hardon, S.J.
We live in an age when people are looking for digests to condense large amounts of knowledge into a small span of print. If we wish to capsulize all that Jesus taught, all that He stood for, and all that He wants us to do, we cannot find a better synthesis than what has come to be known as the Lords Prayer. The Lords Prayer is the only prayer that Christ taught directly to His apostles, and through them has been teaching the human race. It is an imminently practical synthesis of the faith, because it both tells us what to pray about and with emphasis, how we should pray.
Now we begin with what Ignatius calls the Principle and Foundation. The name may sound strange, Principle and Foundation; the word principle refers rather to the mind providing the rational grounds based on faith for our lives here on earth with our destiny in eternity. The foundation stands for the motivation we need for our will and we need both. Our minds need to be enlightened by Divine revelation, on what is Gods will and our wills are to be motivated to conform to the Divine will and the two together than form what we call the Principle and Foundation. The principle and foundation has two basic truths of our faith, followed by four basic inclusions.
"First of all because Sacred Scripture is co-equal with Sacred Tradition as the source of divine revelation. In other words, unlike any other kind of writing the Bible has as its principal author God Himself. Surely we want to know what God tells us about the spiritual life. Moreover, and very practically, our spiritual life will be only as strong as our faith and our faith is faith in Gods revealed words found co-equally in Sacred Scripture and Sacred Tradition. Every insight, every increase of understanding that we get of those revealed biblical words strengthens and deepens our foundation for the spiritual life." - Fr. John A. Hardon, S.J.
Societies, like individuals, have distinct personalities
Religious communities are no exception. They are so numerous in the Church, and so varied, because there are so many ways that Christ can be imitated - since God is infinite and Christ, who is divine, is infinitely imitable. They are also manifold because the Church wisely encourages different ways in which different groups can render varied service to the People of God, some by concentrating on prayerful contemplation and sacrifice, others by combining the roles of Mary and Martha through contemplation in action, and still others by moving rhythmically from prayer to action and back to prayer again.
It was not coincidental that a full-blown Department of Religion came into being at Western Michigan or that it grew over a thousand per cent in enrollment within less than 10 years. These results were the fruit of coordinated work on the part of believers from different religious traditions, who recognize the spiritual potential of a state university. What happened at Western can be done elsewhere to make people aware that a scientific study of religion answers to the students needs, which their parents and society at large are paying millions in tax revenue to supply.
"In order to do some justice to this very practical subject I propose to ask a series of questions and answer them as we go along. My hope is to end up with one good answer to the one question which is the subject of our reflections: spiritual reading---who needs it?" - Fr. John A. Hardon, S.J.
"The teaching of Christ is literally the teaching of God or, better, it
is God Himself teaching His creatures. The attributes of Christ as God
were made manifest in the words and actions of Christ as man. Everything
He said and everything He did were so many self-revelations of the mind
and will of Yahweh." - Fr. John A. Hardon, S.J.
"It is a privilege to say a few words about Mother Teresa at this first anniversary Mass, commemorating her death on September the fifth, 1997. I thought I would concentrate on some of the features of her spiritual life that I had come to know in my twenty-five years of knowing her." - Fr. John A. Hardon, S.J.
The expression, "Spirituality of Sacred Scripture," can have many meanings. It will be useful in this article to examine some of these meanings, and then concentrate on the one meaning in which we use this term in the present volume.
Steiner claimed to have discovered the secret of manís search for the divine by his theory of spirit cognition, innate in everyone. According to him, most people are blinded by attention to material phenomena and are liberated from this materialism through contact with the reality of a spiritual world. His system differs from the more familiar Eastern philosophies in that he admits the existence of things less than spirit.
"It was divinely providential that Christ allowed Himself to be tempted by the devil at the beginning of His public ministry. He is teaching us one of the most important lessons we need to learn in life. If He, the living God in human form, was tempted by the evil spirit, then we must expect to be tempted as well." - Fr. John A. Hardon, S.J.
The early American phase of the Sunday school movement filled a special need because of the high degree of illiteracy and (some claim) of low morals in the colonies.
At first the churches did not want the Sunday school, particularly on account of its lay leadership, but there was dire need of an organization to do the work that the public school was relinquishing. In time, Protestant churches adopted the Sunday school and quickly changed its scope and curriculum. Catechisms appeared, and in general the school policy became that of its supporting denomination.
One of the sins of the New Creation Series is its flagrant violation of the latency stage, oras is termed in "Familiaris Consortio""the years of innocence" (N. 37). It would be good to make specific mention of this fact in your Analysis. I also suggest an additional aspect, to which you would do well to give specific consideration in your Analysis: certain of the Source and Enrichment authors/books listed in the New Creation Series.
The Catholic family in super-developed countries like the United States is on trial for its existence. This is not my personal opinion but the measured judgment of the Vicars of Christ. One modern pope after another keeps warning the faithful about the deadly struggle going on in the world today, between Christ, the Light of the world, and Satan, the prince of darkness, and the main focus of this struggle is the FAMILY.