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Wednesday, August 9th.   Holy Gospel of Jesus Christ according to St Matthew 15:21-28


Wednesday of the Eighteenth week in Ordinary Time

9 August 2017

Holy Gospel of Jesus Christ 

A Canaanite woman of that district came and called out,

“Have pity on me, Lord, Son of David! My daughter is tormented by a demon.”

 

 

Holy Gospel of Jesus Christ according to Saint Matthew 15:21-28

At that time Jesus withdrew to the region of Tyre and Sidon.
And behold, a Canaanite woman of that district came and called out, “Have pity on me, Lord, Son of David! My daughter is tormented by a demon.”
But he did not say a word in answer to her. His disciples came and asked him, “Send her away, for she keeps calling out after us.”
He said in reply, “I was sent only to the lost sheep of the house of Israel.”
But the woman came and did him homage, saying, “Lord, help me.”
He said in reply, “It is not right to take the food of the children and throw it to the dogs.”
She said, “Please, Lord, for even the dogs eat the scraps that fall from the table of their masters.”
Then Jesus said to her in reply, “O woman, great is your faith! Let it be done for you as you wish.” And her daughter was healed from that hour.

Copyright © Confraternity of Christian Doctrine, USCCB
©Evangelizo.org 2001-2017
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Wednesday of the Eighteenth week in Ordinary Time

9 August 2017

In Europe:

Feast of St Teresa Benedicta of the Cross (Edith Stein), patron of Europe –

Proper readings

 

Saint Teresa Benedicta of the Cross (Edith Stein),

Virgin, Martyr, Patron of Europe

Readings for the Feast in Europe

A reading from the book of Hosea 2: 16b, 17b, 21-22
Thus says the Lord: I will lead her into the desert and speak to her heart. She shall respond there as in the days of her youth, when she came up from the land of Egypt. I will espouse you to me forever: I will espouse you in right and in justice, in love and in mercy; I will espouse you in fidelity, and you shall know the LORD.

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Psalm: 45: 11-12, 14-15, 16-17


Listen, my daughter, and understand; pay me careful heed. Forget your people and your father’s house, that the king might desire your beauty. He is your lord.
All glorious is the king’s daughter as she enters, her raiment threaded with gold; In embroidered apparel she is led to the king. The maids of her train are presented to the king.
They are led in with glad and joyous acclaim; they enter the palace of the king. The throne of your fathers your sons will have; you shall make them princes through all the land.

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Holy Gospel of Jesus Christ according to Saint Matthew 25: 1-13.


Then the kingdom of heaven will be like ten virgins who took their lamps and went out to meet the bridegroom. Five of them were foolish and five were wise. The foolish ones, when taking their lamps, brought no oil with them, but the wise brought flasks of oil with their lamps. Since the bridegroom was long delayed, they all became drowsy and fell asleep. At midnight, there was a cry, ‘Behold, the bridegroom! Come out to meet him!’ Then all those virgins got up and trimmed their lamps. The foolish ones said to the wise, ‘Give us some of your oil, for our lamps are going out.’ But the wise ones replied, ‘No, for there may not be enough for us and you. Go instead to the merchants and buy some for yourselves.’ While they went off to buy it, the bridegroom came and those who were ready went into the wedding feast with him. Then the door was locked. Afterwards the other virgins came and said, ‘Lord, Lord, open the door for us!’ But he said in reply,’Amen, I say to you, I do not know you.’ Therefore, stay awake, for you know neither the day nor the hour.

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Commentary

Pope Benedict XVI

General Audience, 13 August 2008 (© Libreria Editrice Vaticana)


“Jesus is also here in our midst”  

  Those who pray never lose hope, even when they find themselves in a difficult and even humanly hopeless plight. Sacred Scripture teaches us this and Church history bears witness to this. In fact, how many examples we could cite of situations in which it was precisely prayer that sustained the journey of Saints and of the Christian people! Among the testimonies of our epoch I would like to mention the examples of two Saints whom we are commemorating in these days: Teresa Benedicta of the Cross, Edith Stein, whose feast we celebrated on 9 August, and Maximilian Mary Kolbe, whom we will commemorate tomorrow, on 14 August, the eve of the Solemnity of the Assumption of the Blessed Virgin Mary. Both ended their earthly life with martyrdom in the concentration camp of Auschwitz. Their lives might seem to have been a defeat, but it is precisely in their martyrdom that the brightness of Love which dispels the gloom of selfishness and hatred shines forth. The following words are attributed to St Maximilian Kolbe, who is said to have spoken them when the Nazi persecution was raging: “Hatred is not a creative force: only love is creative”…


On 6 August the following year, three days before her tragic end, Edith Stein approaching some Sisters in the monastery of Echt, in the Netherlands, said to them: “I am ready for anything. Jesus is also here in our midst. Thus far I have been able to pray very well and I have said with all my heart: “Ave, Crux, spes unica'”. Witnesses who managed to escape the terrible massacre recounted that while Teresa Benedicta of the Cross, dressed in the Carmelite habit, was making her way, consciously, toward death, she distinguished herself by her conduct full of peace, her serene attitude and her calm behaviour, attentive to the needs of all. Prayer was the secret of this Saint, Co-Patroness of Europe, who, “Even after she found the truth in the peace of the contemplative life, she was to live to the full the mystery of the Cross” (John Paul II; Spes Aedificandi).

©Evangelizo.org 2001-2017

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Wednesday of the Eighteenth week in Ordinary Time

9 August 2017

Commentary of the day

Saint Teresa Benedicta of the Cross [Edith Stein] (1891-1942), Carmelite, martyr, co-patron of Europe
Woman (trans. ©Washington province of Discalced Carmelites, 1987, p.231-232 rev.)

“Behold the bridegroom ; go out to meet him”

Woman (trans. ©Washington province of Discalced Carmelites, 1987, p.231-232 rev.)
“Behold the bridegroom ; go out to meet him”
The union of the soul with Christ differs from the union among people in the world: it is a rooting and growing in him, as we are told by the parable of the vine and the branches, which begins with baptism and is constantly strengthened and formed through the sacraments in diverse ways. However this real union with Christ implies the growth of a genuine community among all Christians. Thus the Church forms the mystical body of Christ. The body is a living body, and the spirit which gives the body life is Christ’s spirit, streaming from the head to all parts. The spirit which Christ radiates is the Holy Spirit; the Church is thus the temple of the Holy Spirit.

In spite of the real organic oneness of head and body, the Church stands by the side of Christ like an independent person. Christ lived prior to all time and all humanity as Son of the eternal Father. Humankind came into being by the act of creation before Christ assumed its nature and entered into it. By entering into creation, he brought his divine life into it. From himself he generated human nature anew in that, through his redemption, he made humanity receptive to grace… The original cell of all redeemed humanity is Mary, in whom first took place the purification and sanctification through Christ and impregnation by the Holy Spirit. Before the Son of Man was born of the Virgin, the Son of God conceived of this very virgin as one full of grace, and he created the Church in and with her. Thus the Church stands as a new creation beside him, although it is indissolubly bound to him.

Every soul purified through baptism and raised to the state of grace is thereby conceived through Christ and is born for his sake. Yet the soul is conceived and born through the Church… The Church is thus the mother of all the redeemed. But it is so because of its most intimate union with Christ, because it stands at his side as the Spouse of Christ and cooperates with him in his work, the redemption of humankind.

©Evangelizo.org 2001-2017

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Wednesday of the Eighteenth week in Ordinary Time

9 August 2017

Saint of the day

St. Teresa Benedicta of the Cross (Edith Stein),

(1891-1942)

Teresa Benedict of the Cross Edith Stein
Nun, Discalced Carmelite, martyr
Co-patron of Europe
(1891-1942)

“We bow down before the testimony of the life and death of Edith Stein, an outstanding daughter of Israel and at the same time a daughter of the Carmelite Order, Sister Teresa Benedicta of the Cross, a personality who united within her rich life a dramatic synthesis of our century. It was the synthesis of a history full of deep wounds that are still hurting … and also the synthesis of the full truth about man. All this came together in a single heart that remained restless and unfulfilled until it finally found rest in God.”
These were the words of Pope John Paul II when he beatified Edith Stein in Cologne on 1 May 1987.

Who was this woman?

Edith Stein was born in Breslau on the 12th of October 1891, the youngest of 11, as her family were celebrating Yom Kippur, that most important Jewish feast, the Feast of Atonement. “More than anything else, this helped make the youngest child very precious to her mother.” Being born on this day was like a foreshadowing to Edith, a future Carmelite nun.

        Edith’s father, who ran a timber business, died when she had only just turned two. Her mother, a very devout, hard-working, strong-willed and truly wonderful woman, now had to fend for herself and to look after the family and their large business. However, she did not succeed in keeping up a living faith in her children. Edith lost her faith in God. “I consciously decided, of my own volition, to give up praying,” she said.

        In 1911 she passed her school-leaving exam with flying colours and enrolled at the University of Breslau to study German and history, though this was a mere “bread-and-butter” choice. Her real interest was in philosophy and in women’s issues. She became a member of the Prussian Society for Women’s Franchise. “When I was at school and during my first years at university,” she wrote later, “I was a radical suffragette. Then I lost interest in the whole issue. Now I am looking for purely pragmatic solutions.”

        In 1913, Edith Stein transferred to Göttingen University, to study under the mentorship of Edmund Husserl. She became his pupil and teaching assistant, and he later tutored her for a doctorate. At the time, anyone who was interested in philosophy was fascinated by Husserl’s new view of reality, whereby the world as we perceive it does not merely exist in a Kantian way, in our subjective perception. His pupils saw his philosophy as a return to objects: “back to things”. Husserl’s phenomenology unwittingly led many of his pupils to the Christian faith. In Göttingen Edith Stein also met the philosopher Max Scheler, who directed her attention to Roman Catholicism. Nevertheless, she did not neglect her “bread-and-butter” studies and passed her degree with distinction in January 1915, though she did not follow it up with teacher training.

        “I no longer have a life of my own,” she wrote at the beginning of the First World War, having done a nursing course and gone to serve in an Austrian field hospital. This was a hard time for her, during which she looked after the sick in the typhus ward, worked in an operating theatre, and saw young people die. When the hospital was dissolved, in 1916, she followed Husserl as his assistant to the German city of Freiburg, where she passed her doctorate summa cum laude (with the utmost distinction) in 1917, after writing a thesis on “The Problem of Empathy.”

        During this period she went to Frankfurt Cathedral and saw a woman with a shopping basket going in to kneel for a brief prayer. “This was something totally new to me. In the synagogues and Protestant churches I had visited people simply went to the services. Here, however, I saw someone coming straight from the busy marketplace into this empty church, as if she was going to have an intimate conversation. It was something I never forgot.” Towards the end of her dissertation she wrote: “There have been people who believed that a sudden change had occurred within them and that this was a result of God’s grace.” How could she come to such a conclusion? Edith Stein had been good friends with Husserl’s Göttingen assistant, Adolf Reinach, and his wife.

        When Reinach fell in Flanders in November 1917, Edith went to Göttingen to visit his widow. The Reinachs had converted to Protestantism. Edith felt uneasy about meeting the young widow at first, but was surprised when she actually met with a woman of faith. “This was my first encounter with the Cross and the divine power it imparts to those who bear it … it was the moment when my unbelief collapsed and Christ began to shine his light on me – Christ in the mystery of the Cross.”

         Later, she wrote: “Things were in God’s plan which I had not planned at all. I am coming to the living  faith and conviction that – from God’s point of view – there is no chance and that the whole of my life, down to every detail, has been mapped out in God’s divine providence and makes complete and perfect sense in God’s all-seeing eyes.”

        In Autumn 1918 Edith Stein gave up her job as Husserl’s teaching assistant. She wanted to work independently. It was not until 1930 that she saw Husserl again after her conversion, and she shared with him about her faith, as she would have liked him to become a Christian, too. Then she wrote down the amazing words: “Every time I feel my powerlessness and inability to influence people directly, I become more keenly aware of the necessity of my own holocaust.”

        Edith Stein wanted to obtain a professorship, a goal that was impossible for a woman at the time. Husserl wrote the following reference: “Should academic careers be opened up to ladies, then I can recommend her whole-heartedly and as my first choice for admission to a professorship.” Later, she was refused a professorship on account of her Jewishness.

        Back in Breslau, Edith Stein began to write articles about the philosophical foundation of psychology. However, she also read the New Testament, Kierkegaard and Ignatius of Loyola’s Spiritual Exercises. She felt that one could not just read a book like that, but had to put it into practice.

        In the summer of 1921, she spent several weeks in Bergzabern (in the Palatinate) on the country estate of Hedwig Conrad-Martius, another pupil of Husserl’s. Hedwig had converted to Protestantism with her husband. One evening Edith picked up an autobiography of St. Teresa of Avila and read this book all night. “When I had finished the book, I said to myself: This is the truth.” Later, looking back on her life, she wrote: “My longing for truth was a single prayer.”

        On the 1st of January 1922 Edith Stein was baptized. It was the Feast of the Circumcision of Jesus, when Jesus entered into the covenant of Abraham. Edith Stein stood by the baptismal font, wearing Hedwig Conrad-Martius’ white wedding cloak. Hedwig was her godmother. “I had given up practising my Jewish religion when I was a 14-year-old girl and did not begin to feel Jewish again until I had returned to God.” From this moment on she was continually aware that she belonged to Christ not only spiritually, but also through her blood. At the Feast of the Purification of Mary – another day with an Old Testament reference – she was confirmed by the Bishop of Speyer in his private chapel.

         After her conversion she went straight to Breslau: “Mother,” she said, “I am a Catholic.” The two women cried. Hedwig Conrad Martius wrote: “Behold, two Israelites indeed, in whom is no deceit!” (cf. John 1:47).

        Immediately after her conversion she wanted to join a Carmelite convent. However, her spiritual mentors, Vicar-General Schwind of Speyer, and Erich Przywara SJ, stopped her from doing so. Until Easter 1931 she held a position teaching German and History at the Dominican Sisters’ school and teacher training college of St. Magdalen’s Convent in Speyer. At the same time she was encouraged by Arch-Abbot Raphael Walzer of Beuron Abbey to accept extensive speaking engagements, mainly on women’s issues. “During the time immediately before and quite some time after my conversion I … thought that leading a religious life meant giving up all earthly things and having one’s mind fixed on divine things only. Gradually, however, I learnt that other things are expected of us in this world… I even believe that the deeper someone is drawn to God, the more he has to `get beyond himself’ in this sense, that is, go into the world and carry divine life into it.”

        She worked enormously hard, translating the letters and diaries of Cardinal Newman from his pre-Catholic period as well as Thomas Aquinas’ Quaestiones Disputatae de Veritate. The latter was a very free translation, for the sake of dialogue with modern philosophy. Erich Przywara also encouraged her to write her own philosophical works. She learnt that it was possible to “pursue scholarship as a service to God… It was not until I had understood this that I seriously began to approach academic work again.” To gain strength for her life and work, she frequently went to the Benedictine Monastery of Beuron, to celebrate the great feasts of the Church year.

        In 1931 Edith Stein left the convent school in Speyer and devoted herself to working for a professorship again, this time in Breslau and Freiburg, though her endeavours were in vain. It was then that she wrote Potency and Act, a study of the central concepts developed by Thomas Aquinas. Later, at the Carmelite Convent in Cologne, she rewrote this study to produce her main philosophical and theological oeuvre, Finite and Eternal Being. By then, however, it was no longer possible to print the book.

        In 1932 she accepted a lectureship position at the Roman Catholic division of the German Institute for Educational Studies at the University of Munster, where she developed her anthropology. She successfully combined scholarship and faith in her work and her teaching, seeking to be a “tool of the Lord” in everything she taught. “If anyone comes to me, I want to lead them to Him.”

        In 1933 darkness broke out over Germany. “I had heard of severe measures against Jews before. But now it dawned on me that God had laid his hand heavily on His people, and that the destiny of these people would also be mine.” The Aryan Law of the Nazis made it impossible for Edith Stein to continue teaching. “If I can’t go on here, then there are no longer any opportunities for me in Germany,” she wrote; “I had become a stranger in the world.”

        The Arch-Abbot of Beuron, Walzer, now no longer stopped her from entering a Carmelite convent. While in Speyer, she had already taken a vow of poverty, chastity and obedience. In 1933 she met with the prioress of the Carmelite Convent in Cologne. “Human activities cannot help us, but only the suffering of Christ. It is my desire to share in it.”

         Edith Stein went to Breslau for the last time, to say good-bye to her mother and her family. Her last day at home was her birthday, 12 October, which was also the last day of the Feast of Tabernacles. Edith went to the synagogue with her mother. It was a hard day for the two women. “Why did you get to know it [Christianity]?” her mother asked, “I don’t want to say anything against him. He may have been a very good person. But why did he make himself God?” Edith’s mother cried. The following day Edith was on the train to Cologne. “I did not feel any passionate joy. What I had just experienced was too terrible. But I felt a profound peace – in the safe haven of God’s will.” From now on she wrote to her mother every week, though she never received any replies. Instead, her sister Rosa sent her news from Breslau.

        Edith joined the Carmelite Convent of Cologne on the 14th of October, and her investiture took place on the 15th of April, 1934. The mass was celebrated by the Arch-Abbot of Beuron. Edith Stein was now known as Sister Teresia Benedicta a Cruce – Teresa, Blessed of the Cross. In 1938 she wrote: “I understood the cross as the destiny of God’s people, which was beginning to be apparent at the time (1933). I felt that those who understood the Cross of Christ should take it upon themselves on everybody’s behalf. Of course, I know better now what it means to be wedded to the Lord in the sign of the cross. However, one can never comprehend it, because it is a mystery.” On the 21st of April 1935 she took her temporary vows. On the 14th of September 1936, the renewal of her vows coincided with her mother’s death in Breslau. “My mother held on to her faith to the last moment. But as her faith and her firm trust in her God… were the last thing that was still alive in the throes of her death, I am confident that she will have met a very merciful judge and that she is now my most faithful helper, so that I can reach the goal as well.”

        When she made her eternal profession on the 21st of April 1938, she had the words of St. John of the Cross printed on her devotional picture: “Henceforth my only vocation is to love.” Her final work was to be devoted to this author.

        Edith Stein’s entry into the Carmelite Order was not escapism. “Those who join the Carmelite Order are not lost to their near and dear ones, but have been won for them, because it is our vocation to intercede to God for everyone.” In particular, she interceded to God for her people: “I keep thinking of Queen Esther who was taken away from her people precisely because God wanted her to plead with the king on behalf of her nation. I am a very poor and powerless little Esther, but the King who has chosen me is infinitely great and merciful. This is great comfort.” (31st of October 1938)

        On the 9th of November 1938 the anti-Semitism of the Nazis became apparent to the whole world.

        Synagogues were burnt, and the Jewish people were subjected to terror. The prioress of the Carmelite Convent in Cologne did her utmost to take Sister Teresia Benedicta a Cruce abroad. On New Year’s Eve 1938 she was smuggled across the border into the Netherlands, to the Carmelite Convent in Echt in the Province of Limburg. This is where she wrote her will on 9th of June 1939: “Even now I accept the death that God has prepared for me in complete submission and with joy as being his most holy will for me. I ask the Lord to accept my life and my death … so that the Lord will be accepted by His people and that His Kingdom may come in glory, for the salvation of Germany and the peace of the world.”

        While in the Cologne convent, Edith Stein had been given permission to start her academic studies again. Among other things, she wrote about “The Life of a Jewish Family” (that is, her own family): “I simply want to report what I experienced as part of Jewish humanity,” she said, pointing out that “we who grew up in Judaism have a duty to bear witness … to the young generation who are brought up in racial hatred from early childhood.”

        In Echt, Edith Stein hurriedly completed her study of “The Church’s Teacher of Mysticism and the Father of the Carmelites, John of the Cross, on the Occasion of the 400th Anniversary of His Birth, 1542-1942.” In 1941 she wrote to a friend, who was also a member of her order: “One can only gain a scientia crucis (knowledge of the cross) if one has thoroughly experienced the cross. I have been convinced of this from the first moment onwards and have said with all my heart: ‘Ave, Crux, Spes unica’ (I welcome you, Cross, our only hope).” Her study on St. John of the Cross is entitled: “Kreuzeswissenschaft” (The Science of the Cross).

        Edith Stein was arrested by the Gestapo on the 2nd of August 1942, while she was in the chapel with the other sisters. She was to report within five minutes, together with her sister Rosa, who had also converted and was serving at the Echt Convent. Her last words to be heard in Echt were addressed to Rosa: “Come, we are going for our people.”

        Together with many other Jewish Christians, the two women were taken to a transit camp in Amersfoort and then to Westerbork. This was an act of retaliation against the letter of protest written by the Dutch Roman Catholic Bishops against the pogroms and deportations of Jews. Edith commented, “I never knew that people could be like this, neither did I know that my brothers and sisters would have to suffer like this… I pray for them every hour. Will God hear my prayers? He will certainly hear them in their distress.” Prof. Jan Nota, who was greatly attached to her, wrote later: “She is a witness to God’s presence in a world where God is absent.”

        On the 7th of August, early in the morning, 987 Jews were deported to Auschwitz. It was probably on the 9th of August that Sister Teresia Benedicta a Cruce, her sister and many other of her people were gassed. When Edith Stein was beatified in Cologne on the 1st of May 1987, the Church honoured “a daughter of Israel”, as Pope John Paul II put it, “who, as a Catholic during Nazi persecution, remained faithful to the crucified Lord Jesus Christ and, as a Jew, to her people in loving faithfulness.”

– Copyright © Libreria Editrice Vaticana

©Evangelizo.org 2001-2017

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