Friday, June 23rd. Holy Gospel of Jesus Christ according to St Matthew 11:25-30.
Sacred Heart of Jesus – Solemnity
23 June 2017
Holy Gospel of Jesus Christ
“Come to me, all you who labor and are burdened,
and I will give you rest.
Holy Gospel of Jesus Christ according to Saint Matthew 11:25-30.
At that time Jesus exclaimed, “I give praise to you, Father, Lord of heaven and earth, for although you have hidden these things from the wise and the learned you have revealed them to the childlike.
Yes, Father, such has been your gracious will.
All things have been handed over to me by my Father. No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son wishes to reveal him.”
“Come to me, all you who labor and are burdened, and I will give you rest.
Take my yoke upon you and learn from me, for I am meek and humble of heart; and you will find rest for yourselves.
For my yoke is easy, and my burden light.”
Copyright © Confraternity of Christian Doctrine, USCCB
Image: From Bible Hub
National Catholic Broadcasting Council
Daily TV Mass
Celebrates Daily TV Mass from Loretto Abbey in Toronto,
Father Matthew McCarthy
Daily TV Mass Friday, June 23, 2107
Sacred Heart of Jesus – Solemnity
23 June 2017
Commentary of the day
Saint Gertrude of Helfta (1256-1301), Benedictine nun
Exercises, 7 (SC 127)
“Come to me, all you who labor and are burdened”
You who have done such great, such wonderful things for me that I am bound to your service for ever, how shall I repay you for so many benefits? What praises and thanksgivings could I offer you even if I poured them out a thousand times over? Who am I, poor creature that I am, compared to you, my overflowing redemption? And so I offer wholly to you the soul you have redeemed; with all the love of my heart I will do you homage. Oh yes! convey my life into yours; bear me away wholly into you; make me completely one with you.
O Love, your divine ardour has opened to me my Jesus’ most sweet heart. O heart, source of sweetness, overflowing with goodness; heart abounding in charity; heart from which kindness flows drop by drop; heart full of mercy… dearest heart, I beg you to absorb my heart wholly into you. Dearest Father of my heart, invite me to your life-giving feasts; pour for me your consoling wine… so that my spirit’s ruinous state may be filled with your divine charity and the abundance of your love may make up for the poverty and misery of my soul.
O heart, beloved above all other things…, have mercy on me. I beg that your love’s sweetness may give courage to my heart. Please let the bowels of your mercy stir in my favor since, alas!, my failures are without number, my merits non-existent. My Jesus, may the merits of your precious death, which alone had the power to acquit the whole world’s debt, restore all that I have done amiss…; let it draw me to you so powerfully that, completely transformed by the strength of your divine love, I may find grace in your sight… And grant me, O sweet Jesus, to love you, you alone, in everything and above everything, to bind me fervently to you, to hope in you, and to set no limit to that hope.
Sacred Heart of Jesus – Solemnity
23 June 2017
The Most Sacred Heart of Jesus –
The Sacred Heart of Jesus Solemnity
Letter of his Holiness Benedict XVI on occasion of the 50th anniversary of the encyclical “Haurietis Aquas”
Today, 50 years later, the Prophet Isaiah’s words, which Pius XII placed at the beginning of the Encyclical with which he commemorated the first centenary of the extension of the Feast of the Most Sacred Heart of Jesus to the entire Church, have lost none of their meaning: “With joy you will draw water from the wells of salvation” (Is 12: 3).
By encouraging devotion to the Heart of Jesus, the Encyclical Haurietis Aquas exhorted believers to open themselves to the mystery of God and of his love and to allow themselves to be transformed by it. After 50 years, it is still a fitting task for Christians to continue to deepen their relationship with the Heart of Jesus, in such a way as to revive their faith in the saving love of God and to welcome him ever better into their lives.
The Redeemer’s pierced side is the source to which the Encyclical Haurietis Aquas refers us: we must draw from this source to attain true knowledge of Jesus Christ and a deeper experience of his love. Thus, we will be able to understand better what it means to know God’s love in Jesus Christ, to experience him, keeping our gaze fixed on him to the point that we live entirely on the experience of his love, so that we can subsequently witness to it to others.
Indeed, to take up a saying of my venerable Predecessor John Paul II, “In the Heart of Christ, man’s heart learns to know the genuine and unique meaning of his life and of his destiny, to understand the value of an authentically Christian life, to keep himself from certain perversions of the human heart, and to unite the filial love for God and the love of neighbour”.
Thus: “The true reparation asked by the Heart of the Saviour will come when the civilization of the Heart of Christ can be built upon the ruins heaped up by hatred and violence” (Letter to Fr Peter-Hans Kolvenbach, Superior General of the Society of Jesus for the Beatification of Bl. Claude de la Colombière, 5 October 1986; L’Osservatore Romano English edition, 27 October 1986, p. 7).
In the Encyclical Deus Caritas Est, I cited the affirmation in the First Letter of St John: “We have come to know and to believe in the love God has for us”, in order to emphasize that being Christian begins with the encounter with a Person (cf. n. 1).
Since God revealed himself most profoundly in the Incarnation of his Son in whom he made himself “visible”, it is in our relationship with Christ that we can recognize who God really is (cf. Haurietis Aquas, nn. 29-41; Deus Caritas Est, nn. 12-15).
And again: since the deepest expression of God’s love is found in the gift Christ made of his life for us on the Cross, the deepest expression of God’s love, it is above all by looking at his suffering and his death that we can see God’s infinite love for us more and more clearly: “God so loved the world that he gave his only Son, that whoever believes in him should not perish but have eternal life” (Jn 3: 16). Moreover, not only does this mystery of God’s love for us constitute the content of the worship of and devotion to the Heart of Jesus, but in the same way it is likewise the content of all true spirituality and Christian devotion. It is consequently important to stress that the basis of the devotion is as old as Christianity itself. Indeed, it is only possible to be Christian by fixing our gaze on the Cross of our Redeemer, “on him whom they have pierced” (Jn 19: 37; cf. Zc 12: 10).
The Encyclical Haurietis Aquas rightly recalls that for countless souls the wound in Christ’s side and the marks left by the nails have been “the chief sign and symbol of that love” that ever more incisively shaped their life from within (cf. n. 52).
Recognizing God’s love in the Crucified One became an inner experience that prompted them to confess, together with Thomas: “My Lord and my God!” (Jn 20: 28), and enabled them to acquire a deeper faith by welcoming God’s love unreservedly (cf. Haurietis Aquas, n. 49).
The deepest meaning of this devotion to God’s love is revealed solely through a more attentive consideration of its contribution not only to the knowledge, but also and especially to the personal experience of this love in trusting dedication to its service (cf. ibid., n. 62). It is obvious that experience and knowledge cannot be separated: the one refers to the other. Moreover, it is essential to emphasize that true knowledge of God’s love is only possible in the context of an attitude of humble prayer and generous availability.
Starting with this interior attitude, one sees that the gaze fixed upon his side, pierced by the spear, is transformed into silent adoration. Gazing at the Lord’s pierced side, from which “blood and water” flowed (cf. Jn 19: 34), helps us to recognize the manifold gifts of grace that derive from it (cf. Haurietis Aquas, nn. 34-41) and opens us to all other forms of Christian worship embraced by the devotion to the Heart of Jesus.
Faith, understood as a fruit of the experience of God’s love, is a grace, a gift of God. Yet human beings will only be able to experience faith as a grace to the extent that they accept it within themselves as a gift on which they seek to live. Devotion to the love of God, to which the Encyclical Haurietis Aquas invited the faithful (cf. n. 72), must help us never to forget that he willingly took this suffering upon himself “for us”, “for me”.
When we practise this devotion, not only do we recognize God’s love with gratitude but we continue to open ourselves to this love so that our lives are ever more closely patterned upon it. God, who poured out his love “into our hearts through the Holy Spirit who has been given to us” (cf. Rom 5: 5), invites us tirelessly to accept his love. The main aim of the invitation to give ourselves entirely to the saving love of Christ and to consecrate ourselves to it (cf. Haurietis Aquas, n. 4) is, consequently, to bring about our relationship with God.
This explains why the devotion, which is totally oriented to the love of God who sacrificed himself for us, has an irreplaceable importance for our faith and for our life in love. Whoever inwardly accepts God is moulded by him. The experience of God’s love should be lived by men and women as a “calling” to which they must respond. Fixing our gaze on the Lord, who “took our infirmities and bore our diseases” (Mt 8: 17), helps us to become more attentive to the suffering and need of others. Adoring contemplation of the side pierced by the spear makes us sensitive to God’s salvific will. It enables us to entrust ourselves to his saving and merciful love, and at the same time strengthens us in the desire to take part in his work of salvation, becoming his instruments.
The gifts received from the open side, from which “blood and water” flowed (cf. Jn 19: 34), ensure that our lives will also become for others a source from which “rivers of living water” flow (Jn 7: 38; cf. Deus Caritas Est, n. 7).
The experience of love, brought by the devotion to the pierced side of the Redeemer, protects us from the risk of withdrawing into ourselves and makes us readier to live for others. “By this we know love, that he laid down his life for us; and we ought to lay down our lives for the brethren” (I Jn 3: 16; cf. Haurietis Aquas, n. 38).
It was only the experience that God first gave us his love that has enabled us to respond to his commandment of love (cf. Deus Caritas Est, n. 17). So it is that the cult of love, which becomes visible in the mystery of the Cross presented anew in every celebration of the Eucharist, lays the foundations of our capacity to love and to make a gift of ourselves (cf. Haurietis Aquas, n. 69), becoming instruments in Christ’s hands: only in this way can we be credible proclaimers of his love. However, this opening of ourselves to God’s will must be renewed in every moment: “Love is never “finished’ and complete” (cf. Deus Caritas Est, n. 17).
Thus, looking at the “side pierced by the spear” from which shines forth God’s boundless desire for our salvation cannot be considered a transitory form of worship or devotion: the adoration of God’s love, whose historical and devotional expression is found in the symbol of the “pierced heart”, remains indispensable for a living relationship with God (cf. Haurietis Aquas, n. 62).
From the Vatican, 15 May 2006
BENEDICTUS PP. XVI
– Copyright © Libreria Editrice Vaticana
Sacred Heart of Jesus – Solemnity
23 June 2017
Saint of the day
Born and brought up in the fear of God-her mother and three sisters are numbered among the Saints-Etheldreda had but one aim in life, to devote herself to his service in the religious state. Her parents, however, had other views for her, and, in spite of her tears and prayers, she was compelled to become the wife of Tonbercht, a tributary of the Mercian king. She lived with him as a virgin for three years, and at his death retired to the Isle of Ely, that she might apply herself wholly to heavenly things.
This happiness was but short-lived; for Egfrid, the powerful King of Northumbria, pressed his suit upon her with such eagerness that she was forced into a second marriage. Her life at his court was that of an ascetic rather than a queen: she lived with him not as a wife but as a sister, and, observing a scrupulous regularity of discipline, devoted her time to works of mercy and love.
After twelve years, she retired with her husband’s consent to Coldingham Abbey, which was then under the rule of St. Ebba, and received the veil from the hands of St. Wilfrid. As soon as Etheldreda had left the court of her husband, he repented of having consented to her departure, and followed her, meaning to bring her back by force. She took refuge on a headland on the coast near Coldingham; and here a miracle took place, for the waters forced themselves a passage round the hill, barring the further advance of Egfrid.
The Saint remained on this island refuge for seven days, till the king, recognizing the divine will, agreed to leave her in peace. God, who by a miracle confirmed the Saint’s vocation, will not fail us if, with a single heart, we elect for him.
In 672 she returned to Ely, and founded there a double monastery. The nunnery she governed herself, and was by her example a living rule of perfection to her sisters.
Some time after her death, in 679, her body was found incorrupt, and St. Bede records many miracles worked by her relics.
Lives of the Saints, by Alban Butler, Benziger Bros. ed. 
SAINT FRANCIS XAVIER NEWSLETTER IN THAI
“This is my commandment:
love one another as I love you.”