Adven 1: Berjaga jaga dalam doa

Oleh : Rev. Fr. Boniface Kimsin (Holy Cross Tambunan, Sabah), November 26, 2009

Sumber : HERALD Malaysia Online (Link)

Adven bererti ‘kedatangan’ atau ‘akan datang’. Dalam masa Adven ini, kita diajak oleh Gereja untuk mempersiapkan diri menunggu kedatangan Kristus kali kedua pada akhir zaman serta menyambut hari kelahiran Kristus iaitu kedatangan-Nya yang pertama.

Sabda Tuhan hari ini mengajak kita supaya sentiasa berjaga-jaga di dalam doa sebab Tuhan akan datang secara tiba-tiba. Dalam pengalaman hidup kita, menunggu ketibaan orang yang selalu tiba lewat merupakan suatu perkara yang tidak kita senangi dan membosankan.

Ketika ada kematian dalam sebuah keluarga, sudah menjadi adat istiadat tempatan kita untuk berjaga pada waktu malam sehingga hari pengkebumian. Untuk mengelakkan dari tertidur, ramai orang bermain judi dan ada yang minum minuman keras hingga mabuk.

Perkara ini membawa keburukan dan memalukan umat Kristian. Sebenarnya tujuan utama berjagajaga tersebut harus diisi dengan doa-doa bagi roh saudara atau saudari yang dipanggil Tuhan serta mendoakan keluarga arwah yang masih hidup. Masa berjaga-jaga ini bukanlah tempoh untuk bersenanglenang, berjudi atau minum arak hingga mabuk.

Amat penting untuk berjaga-jaga di dalam doa sambil menunggu kedatangan Tuhan Yesus kali kedua pada akhir zaman. Ini adalah kerana, tidak ada seorang pun yang tahu, bilakah Tuhan Yesus akan kembali.

Berjaga-jaga di dalam doa itu bukan bererti berdiam diri dan berdoa sahaja tanpa berbuat apaapa. Doa kita seharusnya diiringi dengan tindakan konkrit, aktiviti dan perbuatan yang aktif untuk menghadirkan kerajaan Tuhan di dalam keluarga dan masyarakat. Kita juga harus aktif di dalam pelayanan menggereja.

Sebagai orang Kristian kita percaya bahawa keselamatan yang dijanjikan Tuhan telah pun digenapi melalui kedatangan Kristus ke dunia seperti yang dinubuatkan oleh nabi Yeremia dalam pembacaan pertama.

Kelahiran dan kehadiran Kristus di dalam dunia telah membawa sukacita, pengharapan, kebenaran dan keadilan kepada umat Tuhan dan seluruh bangsa manusia. Namun demikian kesempurnaan keselamatan akan terlaksana pada kedatangan Kristus yang kedua kali pada akhir zaman.

Di dalam pembacaan Injil hari ini,Yesus menyatakan dengan jelas mengenai kedatangan akhir zaman. Pada waktu itu,Tuhan Yesus Kristus akan datang kembali dengan kekuasaan dan kemuliaan-Nya untuk mengadili semua orang yang hidup dan mati. Kedatangan-Nya disertai dengan tanda-tanda yang menakutkan.

Sebagai umat beriman kita se patutnya tidak harus takut menghadapi tanda-tanda yang menakutkan itu. Kita harus menghadapinya dengan penuh keyakinan dan harapan akan cinta kasih dan belas kasihan Tuhan kepada kita.

Apa yang patut kita lakukan ialah sentiasa berwaspada dan tidak leka di dalam doa, melaksanakan perintah-perintah-Nya dan kehendak Tuhan di dalam hidup setiap hari dengan setia.

Mereka yang masih tertidur imannya kerana sentiasa dalam kemabukan dan hidup dalam pesta pora haruslah sedar dan bangunlah dari tidurnya dan usahakanlah hidup dalam pertaubatan.

Sebab akhir zaman akan datang kepada kita secara tiba-tiba pada masa dan hari di mana tidak ada seorang yang tahu. Melalui berjaga- jaga sambil berdoa kita akan mendapat kekuatan dari Tuhan dan bertahan di dalam iman dalam menghadapi segala cabaran dan dugaan di dalam dunia ini. Rasul Paulus di dalam pembacaan kedua menasihati kita supaya mengusahakan kekudusan hidup dan pertaubatan di dunia ini sementara menunggu kedatangan Tuhan. Sebagai umat Kristian, keutamaan di dalam hidup kita ialah melakukan kehendak Tuhan di dalam di dalam urusan harian kita.

Perkara-perkara yang kita lakukan di dalam hidup ini haruslah diperkenankan oleh Tuhan sekiranya kita ingin menikmati kehidupan kekal di syurga. Kita mestilah sentiasa mengingati akan kedatangan Tuhan Yesus yang tidak diketahui sambil taat berdoa, serta menghayati sabda Tuhan setiap hari agar iman kita menjadi teguh dan mantap dalam menghadapi segala percubaan duniawi.

Orang yang tidak berdoa bererti dia tidak memerlukan Tuhan di dalam hidupnya. Tanpa kehadiran Tuhan di dalam hidup seseorang, sudah pasti seseorang itu akan melakukan perkara-perkara yang bertentangan dengan kehendak Tuhan.

Maka marilah kita menuruti nasihat Santo Paulus. Kita mohon Roh Kudus menguatkan dan membimbing kita sambil berjaga-jaga di dalam doa.

The Liturgical Season of Advent

From FR. WILLIAM SAUNDERS

The liturgical season of Advent marks the time of spiritual preparation by the faithful before Christmas. Advent begins on the Sunday closest to the Feast of St. Andrew the Apostle (Nov. 30). It spans four Sundays and four weeks of preparation, although the last week of Advent is usually truncated because of when Christmas falls. (For instance, this year, the fourth Sunday of Advent is obviously on Sunday, and then that evening is Christmas Eve.)

The celebration of Advent has evolved in the spiritual life of the Church. The historical origins of Advent are hard to determine with great precision. In its earliest form, beginning in France, Advent was a period of preparation for the Feast of the Epiphany, a day when converts were baptized; so the Advent preparation was very similar to Lent with an emphasis on prayer and fasting which lasted three weeks and later was expanded to 40 days. In 380, the local Council of Saragossa, Spain, established a three-week fast before Epiphany. Inspired by the Lenten regulations, the local Council of Macon, France, in 581 designated that from Nov. 11 (the Feast of St. Martin of Tours) until Christmas fasting would be required on Monday, Wednesday, and Friday. Eventually, similar practices spread to England. In Rome, the Advent preparation did not appear until the sixth century, and was viewed as a preparation for Christmas with less of a penitential bent.

The Church gradually more formalized the celebration of Advent. The Gelasian Sacramentary, traditionally attributed to Pope St. Gelasius I (d. 496), was the first to provide Advent liturgies for five Sundays. Later, Pope St. Gregory I (d. 604) enhanced these liturgies composing prayers, antiphons, readings, and responses. Pope St. Gregory VII (d. 1095) later reduced the number of Sundays in Advent to four. Finally, about the ninth century, the Church designated the first Sunday of Advent as the beginning of the Church year.

The Catechism stresses the two-fold meaning of this “coming” : “When the Church celebrates the liturgy of Advent each year, she makes present this ancient expectancy of the Messiah, for by sharing in the long preparation for the Savior’s first coming, the faithful renew their ardent desire for His second coming” (No. 524).

Despite the “sketchy” history behind Advent, the importance of this season remains to focus on the coming of our Lord. (Advent comes from the Latin adventus, meaning “coming.”) The Catechism stresses the two-fold meaning of this “coming” : “When the Church celebrates the liturgy of Advent each year, she makes present this ancient expectancy of the Messiah, for by sharing in the long preparation for the Savior’s first coming, the faithful renew their ardent desire for His second coming” (No. 524).

Therefore, on one hand, the faithful reflect back and are encouraged to celebrate the anniversary of the Lord’s first coming into this world. We ponder again the great mystery of the incarnation when our Lord humbled Himself, taking on our humanity, and entered our time and space to free us from sin. On the other hand, we recall in the Creed that our Lord will come again to judge the living and the dead and that we must be ready to meet Him.

A good, pious way to help us in our Advent preparation has been the use of the Advent wreathe. (Interestingly, the use of the Advent wreathe was borrowed from the German Lutherans in the early 1500s.) The wreathe is a circle, which has no beginning or end: So we call to mind how our lives, here and now, participate in the eternity of God’s plan of salvation and how we hope to share eternal life in the Kingdom of Heaven. The wreathe is made of fresh plant material, because Christ came to give us new life through His passion, death, and resurrection. Three candles are purple, symbolizing penance, preparation, and sacrifice; the pink candle symbolizes the same but highlights the third Sunday of Advent, Gaudete Sunday, when we rejoice because our preparation is now half-way finished.

The light represents Christ, who entered this world to scatter the darkness of evil and show us the way of righteousness. The progression of lighting candles shows our increasing readiness to meet our Lord. Each family ought to have an Advent wreathe, light it at dinner time, and say the special prayers. This tradition will help each family keep its focus on the true meaning of Christmas. In all, during Advent we strive to fulfill the opening prayer for the Mass of the First Sunday of Advent: “Father in Heaven, ... increase our longing for Christ our Savior and give us the strength to grow in love, that the dawn of His coming may find us rejoicing in His presence and welcoming the light of His truth.”

Sentuh Hatiku

Kerinduanku - Franky Sihombing

Janji Mu Seperti Fajar Pagi Hari

Rindu Selalu

A Beginner's Guide to the Rosary

Who Can Pray the Rosary

Anyone who knows six easy prayers can pray a Rosary; you will also need to know twenty Mysteries to meditate upon as you pray. You do not have to be a Catholic.
The Order of Prayers

The Rosary begins with the Apostles Creed, followed by one Our Father, three Hail Marys (traditionally offered for an increase in faith, hope, and charity for those praying the Rosary), a Glory Be, and, if desired, the Fatima Prayers. Next come five mysteries, each consisting of one Our Father, ten Hail Marys, a Glory Be, and, if desired, the Fatima Prayers. Conclude with the Hail Holy Queen. Please say a few extra prayers after the Hail Holy Queen for the Pope.
Rosary Beads

If you do not have Rosary beads, it is perfectly okay to count with your fingers. Counting beads frees your mind to help you meditate.
Prayers for Praying the Rosary
The Apostle's Creed

I believe in God, the Father Almighty, Creator of Heaven and earth; and in Jesus Christ, His only Son, Our Lord, Who was conceived by the Holy Ghost, born of the Virgin Mary, suffered under Pontius Pilate, was crucified; died, and was buried. He descended into Hell; the third day He arose again from the dead; He ascended into Heaven, sitteth at the right hand of God, the Father Almighty; from thence He shall come to judge the living and the dead. I believe in the Holy Spirit, the holy Catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.
Our Father

Our Father, Who art in heaven, hallowed be Thy name; Thy kingdom come; Thy will be done on earth as it is in heaven. Give us this day our daily bread; and forgive us our trespasses as we forgive those who trespass against us; and lead us not into temptation, but deliver us from evil. Amen.
Hail Mary

Hail Mary, full of grace. The Lord is with thee. Blessed art thou amongst women, and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now and at the hour of our death, Amen.
Glory Be

Glory be to the Father, and to the Son, and to the Holy Spirit, as it was in the beginning, is now, and ever shall be, world without end. Amen.
Fatima Prayer (Optional)

O my Jesus, forgive us of our sins. Save us from the fires of hell. Lead all souls into heaven, especially those in most need of thy mercy.
Hail Holy Queen

Hail, holy Queen, Mother of mercy, our life, our sweetness and our hope. To thee do we cry, poor banished children of Eve: to thee do we send up our sighs, mourning and weeping in this valley of tears. Turn then, most gracious Advocate, thine eyes of mercy toward us, and after this our exile, show unto us the blessed fruit of thy womb, Jesus. O clement, O loving, O sweet Virgin Mary!
Leader: Pray for us O Holy Mother of God,
All: That we may be worthy of the promises of Christ.
(Optional)
Leader: Let us pray.
All: O God whose only begotten Son by his life, death, and Resurrection has purchased for us the rewards of eternal life; grant we beseech thee, that meditating on these mysteries of the Most Holy Rosary of the Blessed Virgin Mary, we may imitate what they contain and obtain what they promise through the same Christ our Lord. Amen.
Prayer for the Holy Father (for private devotion)

Leader: Upon this Rock He will build His Church...
All: ...and the jaws of death shall not prevail against her.

Leader: O Mother of the Redeemer...
All: ...Living Tabernacle of the Eucharist, and Luminous Rose of Heaven, with humble confidence we ask you to bestow upon the Holy Father all the graces and blessings reserved for him by the Holy Trinity from all eternity. Amen.

Leader: Help his friends...
All: ...convert his enemies.

Leader: Saint Joseph...
All: ...pray for us. Amen.
The Twenty Mysteries

Here is a brief listing and description of all twenty Mysteries.
The Joyful Mysteries

* The Annunciation: The Archangel Gabriel "announces" to Mary that she shall conceive the Son of God.
* The Visitation: Mary visits her cousin Elizabeth, who is pregnant with John the Baptist.
* The Nativity: Jesus is born.
* The Presentation: Mary and Joseph "present" Jesus in the Temple where they meet Simeon.
* The Finding in the Temple: After losing Him, Mary and Joseph find young Jesus teaching the Rabbis in the Temple.

The Luminous Mysteries (The Mysteries of Light)

* The Baptism in the Jordan: The voice of the Father declares Jesus the beloved Son.
* The Wedding at Cana: Christ changes water into wine, his first public miracle.
* The Proclamation of the Kingdom: Jesus calls to conversion (cf. Mk 1:15) and forgives the sins of all who draw near to him.
* The Transfiguration: The glory of the Godhead shines forth from the face of Christ.
* The Institution of the Eucharist: Jesus offers the first Mass at the Last Supper with his apostles, establishing the sacramental foundation for all Christian living.

The Sorrowful Mysteries

* The Agony in the Garden: Jesus sweats water and blood while praying the night before his passion.
* The Scourging at the Pillar: Pilate has Jesus whipped.
* The Crowning with Thorns: Roman soldiers crown Jesus' head with thorns.
* The Carrying of the Cross: Jesus meets His mother and falls three times on the way up Calvary.
* The Crucifixion: Jesus is nailed to the cross and dies before His mother and His apostle John.

The Glorious Mysteries

* The Resurrection: Jesus rises from the dead.
* The Ascension: Jesus leaves the Apostles and bodily "ascends" to heaven.
* The Descent of the Holy Spirit: The Apostles receive the Holy Spirit in tongues of fire in the upper room with Mary.
* The Assumption: Mary is taken bodily--assumed--into heaven by God at the end of her life here on earth.
* The Coronation: Mary is crowned Queen of Heaven and Earth.

Mysteries for Certain Weekdays

Traditionally, many people say the Joyful Mysteries on Monday, the Sorrowful Mysteries on Tuesday, the Glorious Mysteries on Wednesday, and start again with the Joyful Mysteries on Thursday, the Sorrowful Mysteries on Friday. The Glorious Mysteries are then prayed on Saturday and Sunday. Now that the Luminous Mysteries have recently been added, the schedule is:

Monday - Joyful
Tuesday - Sorrowful
Wednesday - Glorious
Thursday - Luminous
Friday - Sorrowful
Saturday - Joyful
Sunday - Glorious

Try to place yourself "into" the scene of the particular mystery as you pray, imagining the sights, smells, sounds, and emotions that Jesus, Mary, Joseph, and other participants experienced during the actual events.

It is also okay to meditate on the meaning of the words of the prayers as you pray them, or even to meditate on the person for whom you are offering the Rosary.
Offering Intentions

Practically everyone who prays the Rosary "offers" the Rosary to God and Our Lady for an intention. Some people offer particular intentions before each decade. You can ask God to grant you a favor, heal a sick person, or convert a sinner. Some people offer the same intention every day--sometimes for years on end--especially when asking the Father for the conversion of a particular person. Intentions are as varied as the people who pray.

Ask for big and small gifts. Be bold! In this sense, the Rosary is an exchange of gifts between friends.

It is widely known that Our Lady answers seemingly impossible intentions to those who are first beginning to pray the Rosary. This is her way of drawing you closer to Her and to Jesus. If you are praying your first Rosary, or returning to the Rosary after years of not talking to Our Lady, ask for something big, spectacular, "impossible." She'll often surprise you.
Meriting a Plenary Indulgence

The Catholic Church, exercising its authority to "bind and loose on heaven and earth," and in perfect accord with God's Mercy, has set the following conditions for the granting of a plenary indulgence for those who pray the Rosary:

* Be in a state of grace--that is your soul is free from mortal sin.
* Be free from attachment to--that is, not in the habit of--venial sin.
* Go to confession several days before or after praying the Rosary.
* Receive Holy Communion on the day you pray the Rosary.
* Say a prayer for the Pope.

By fulfilling these simple (but often difficult) conditions, you merit the grace to release one soul from Purgatory. While we are free to ask God to apply this grace to a particular soul, God can do as he pleases, according to His Will and Mercy. You can also ask God to apply this special grace to your own soul. A plenary indulgence will relieve the temporal punishment due to sin (it will not absolve the sin or cause the sin to be forgiven).
The Full Rosary

A "full Rosary" consists of saying all twenty decades, that is, all four sets of five Mysteries. A "Rosary" consists of praying five decades of one set of Mysteries. Many people pray a full Rosary every day; either by praying four separate Rosaries in the morning, midday, afternoon, and evening; or all twenty Mysteries at one time (it is not necessary to repeat the preamble--the Apostles Creed, etc.--between the four sets of Mysteries if one is praying a full Rosary. Conclude with Hail Holy Queen after the last of the Glorious mysteries).
The Family Rosary

The Family Rosary is usually prayed out loud after dinner or before going to bed. Family members can take turns "leading" the decades with one person praying the beginning of the prayers, and all others praying the endings. Some families announce intentions before they begin the Rosary; others take turns announcing special intentions before they begin the Rosary; others take turns announcing special intentions before the beginning of each decade. Many families add favorite prayers at the end of the Rosary, or ask favorite saints and angels to pray for them.
Rosary Novenas

Any time you pray any set of prayers nine consecutive times, it is a novena (novena is Latin for nine). There are many traditional Catholic novenas, and several involve the Rosary. The most common is to say nine straight Saturdays or for nine consecutive hours in one day.
The Most Powerful Novena

Perhaps the most powerful novena is the 54 Day Rosary Novena, which is a series of six consecutive nine day novenas. The first three novenas are offered for the intention, while the last three are offered in thanks to God in anticipation of granting the favor.

The Mary Foundation and many of its benefactors pray five 54 day novenas every year. You don't have to pray alone--join us.

60 seconds with God

During 60 seconds, leave whatsoever you're doing and seize this opportunity! Let's see if satan can stop this.

THE (SCIENTIFIC) DEATH OF JESUS

At the age of 33, Jesus was condemned to the death penalty.

That was then the "worst" death. Only the worst criminals could die like Jesus. And with Jesus things were worst, because not all the criminals condemned to death could receive nails on their hands and feet

Of course, nails... Big nails! Each was 15 - 20 cm long, with a point of 6 cm.. Another point was sharp.
The nails were struck into the pulses, and not into the palms, as we are have been told. In the pulse, there's a tendon which extends to the shoulder, and when the nails were being hammered, that tendon broke, obliging Jesus to reinforce all the muscles of his back, so that he could breath as He was losing all the air from his lungs.
In this way, He was forced to support Himself onto the nail struck in his feet, which was bigger than those struck into his pulses, for both feet were nailed together. And, as his feet could not endure for a long time without tearing, Jesus was forced to alternate that "cycle" so that He could breath.
Jesus endured that reality for over 3 hours.


Yes, over 3 hours! Long time, isn't it? Few minutes before He died, Jesus was not bleeding anymore.



He was simply pouring water from his cuts and holes.
When we imagine Him injured, we only picture Him with injuries, but it is not enough; His wounds were true holes, made in his body.

He had no more blood to bleed, He only poured water.

The human body is composed of nearly 3.5 litres of blood (for an adult).

Jesus poured all 3.5 litres of his blood; He had three nails hammered into his limbs; a crown of thorns on his head and, beyond that, a Roman soldier who nailed a spear into his side.
All these without mentioning the humiliation He passed after carrying his own cross for almost 2 kilometres, while the crowd spat in his face and threw stones (the cross was almost 30 kg of weight, only for its higher part, where his hands were nailed).
Jesus had to pass all this experience, so that you can have free access to God.

So that your sins could be "washed" away. All of them, with no exception! Don't ignore this situation. HE DIED FOR YOU! For you, who now read this e-mail. Do not believe that He only died for others (those who go to the church or for pastors, bishops, etc).
He died for you! It is easy to pass jokes or foolish photos by e-mail, but when it comes to God, sometimes you feel ashamed to forward to others because you are worried of what they may think about your morals.




Accept the reality, the truth that JESUS IS THE ONLY SALVATION FOR THE WORLD.


God has plans for you, show all your friends what He experienced to save you. Now think about this! May God bless your life!

60 seconds with God....



During 60 seconds, leave whatsoever you're doing and seize this opportunity! Let's see if satan can stop this.

All you have to do is:

1. Simply pray for the person who sent this message to you: Lord, you better know the life of _________. I ask You to bless him/her in all realms and make him/her prospering. Take care of his/her family, his/her health, his/her work and all his/her plans for this year.. Lead him/her not into temptation, but deliver him/her from evil. In Jesus' name, amen.

2.Then, send this message to 10 people.

3. Once, 10 people will pray for you and you will make that many people pray to God for other people.

4. Think a moment and appreciate the power of God in your life, for doing what pleases Him.

If you are not ashamed in doing this, please, follow Jesus' instructions. He said (Matthew 10:33): "But whosoever shall deny me before men, him will I also deny before my Father which is in heaven".

If you are not ashamed, send this message... Only if you believe in Him.

Yes, I love God. He is my source of life and my saviour. He keeps me alive day and night.

Without Him, I am nothing, but with Him "I can do all things through Christ which strengtheneth me". Philippians 4:13.

Kahwin atau tidak?

Kahwin atau tidak kahwin? Inilah dua perkara yang selalu menjadi persoalan segelentir umat manusia. Ada orang memperjuangkan idea bahawa setiap manusia harus kahwin dan ada juga orang yang mempertahankan pilihan mereka hidup tanpa terikat kepada perkahwinan. Pendek kata kita ada pilihan didalam hidup ini iaitu hidup berkahwin atau pun hidup membujang.

Sebaiknya didalam hal ini tidak perlulah kita terlalu mempersoalkan tentang hal ini sehingga menyebabkan persahabatan dan hubungan diantara kita menjadi tegang dan renggang. Kerana kita harus menghormati apa juga pilihan yang dibuat oleh seseorang. Kerana setiap manusia itu berhak memilih cara hidup yang dia fikirkan sesuai dan baik untuknya. Jadi, tugas kita bukanlah untuk mengutuk dan membenci pilihannya tetapi menghormati pilihannya. Samada dia senang atau susah dikemudian hari, itu adalah tanggungannya sendiri dan bukan menjadi masalah kita. Apa yang penting bagi kita ialah menghormati pilihannya dan jika perlu memberi sokongan yang sewajarnya.

Ingatlah didalam Alkitab tidak terdapat yang mewajibkan seseorang berkahwin atau membujang. Ini jelas sekali didalam Injil Matius yang berbunyi: "Karena ada orang yang tidak dapat kawin, sebab mereka memang lahir begitu. Ada juga yang tidak dapat kawin sebab ia dibuat begitu oleh orang lain. Dan ada pula yang memilih sendiri untuk tidak kawin, supaya dapat melayani Allah. Orang yang sanggup menerima pengajaran ini, biarlah ia menerimanya."(Mat.19:12)

Jestru itu, marilah kita saling menghormati cara hidup yang masing-masing kita pilih. Disamping itu, jangan lupa untuk saling memberi sokongan supaya kita setia dan tabah menempuh cara hidup yang kita sendiri pilih. Amin.

I always follow one of the Priest blog, Fr Eric Jerome. I love the article, so i decided to take the article as my daily reflection.

i surrender all

Lets us take just a minute for GOD

Holy Communion

In the ancient sacrifices, both Jewish and pagan, those who took part were given part of the meat of the sacrificed animal, in the hope of a sort of communion with the divinity. In the Mass, after the sacrifice itself is completed, we have the unspeakable privilege of receiving the flesh and blood of the Divine Victim, who is not dead, but living, and comes to give life in abundance to our souls.

This Holy Communion, if we are rightly disposed, produces an increase in sanctifying grace - the ability to take in the vision of God in the life to come - plus a special claim to actual graces as needed, forgiveness of venial sin for which one is repentant, help to keep from mortal sin, and an increase in the virtue of love.

But dispositions are needed, for even though the Eucharist contains the very Author of all grace, it does not operate like magic: we must do what we can.

We must of course have the state of grace. Without it it would be sacrilege, and an added mortal sin to receive. Right intention is also needed, i.e., to please God, to be more closely united with Him, to gain a remedy for our weaknesses.

It is not required to be free from all venial sin. The reception itself may forgive venial sins for which one is sorry. But the fruits of receiving are reduced. It is especially needed that one be free from all deliberate venial sin - in contrast to sins of weakness, sins when one is taken off guard.

For fullest benefits, we should be free from all attachment to anything sinful. Some have as it were a gap in their purpose of amendment, as if they said, for example: "I do not intend to commit mortal sins, nor all venial sins. But there are some reservations: if it is hard to stick to the truth, I will not do so, or if it is hard to keep a conversation going without a bit of detraction, that is all right too. These dispositions, sometimes called "affection to venial sin" impose as it were a clamp on one's heart, for he/she has decided to go so far and no farther. So they effectively prevent spiritual growth beyond a certain point. How sad that many who could grow much, block growth by this means.

But mere carelessness, lack of preparation, or lack of thanksgiving can be harmful. Pope John Paul II, in his very first Encyclical, Redemptor hominis #20, said that if one does not constantly try to grow spiritually, receiving the Eucharist would "lack its full redeeming effectiveness" and there could even be a spiritual loss. To receive out of mere routine, with no special care, no thanksgiving, is more apt to cause spiritual loss than gain.

To prepare, one should think in advance about what he/she is going to do, especially during the Mass. After receiving, it is valuable to try for recollection, in humility to adore the Lord present we adore the Lord present within us, to give thanks, to express sorrow for deficiencies, to ask for helps to do better. It is very good to stay a few minutes after the end of the Mass to continue this thanksgiving.

Of course one should be decently dressed to receive. Some give scandal and lead others into sin in the very act of coming.

The Eucharistic fast has now been reduced to one hour - abstaining from food and drink (except water). The time is computed up to the actual time of reception. The sick, even if not confined to bed, and those actually engaged in caring for them at the time, need not observe any period of fasting. The same applies to the elderly, according to the new Code of Canon Law # 919. 3.

Children should begin to receive when they have reached the use of reason, but not before they have made their first confession. Once one has begun to receive, there is the obligation of receiving at least once a year, at Easter time, unless there is a reasonable cause for using a different time.

Pastors should see to it that the sick can receive at times. Those who are in danger of death are obliged to receive the Sacred Host as Viaticum, which means provision for the journey -into the next life.

The present law allows quite a few occasions when the Holy Eucharist may be received under both species. However, Christ is received whole and entire under one form only, for He dies no more: body and blood are never separated. (Cf. First Corinthians 11. 26-27, noting that in v. 26, the word and shows that both species are needed to express the death of the Lord, but for Holy Communion, only one species is needed. Hence the word or is used in v. 27).

When actual reception is not possible, one may profitably make a spiritual communion, by a fervent desire to receive sacramentally. This keeps the soul united with Jesus during the day, and prepares better for the actual reception.

Tuhan Pasti Sanggup

I really like this song

God is Good all the time

God is good all the time
He put a song of praise in this heart of mine
God is good all the time
Through the darkest night, His light will shine
God is good, God is good all the time


If you're walking through the valley
And there are shadows all around
Do not fear, He will guide you
He will keep you safe and sound
'Cause He's promised to never leave you
Nor forsake you and His Word is true


Chorus


We were sinners - so unworthy
Still for us He chose to die
Filled us with His Holy Spirit
Now we can stand and testify
That His love is everlasting
And His mercies - they will never end

Percaya Meskipun...

Tomas iaitu salah seorang daripada pengikut Tuhan Yesus, tidak percaya dengan kawan-kawannya yang berkata," Kami telah melihat Tuhan!" Ini bererti telah Tuhan Yesus telah bangkit daripada mati dan Ia hidup kembali. Walaupun cuba diyakinkan oleh mereka namun Tomas tidak percaya kecuali dia sendiri melihat dan bertemu dengan Tuhan Yesus. Syukurlah lapan hari selepas itu, Tuhan Yesus muncul didalam pertemuan mereka dan Dia berkata kepada murid yang meragui kebangkitaNya, Kerana engkua telah melihat Aku, maka engkau percaya. Tetapi berbahagialah mereka yang tidak melihat, namun percaya."(Yohanes 20:28-29).

Saudara dan saudari, mungkin kita juga banyak kali bersikap seperti Tomas didalam hal mempercayai kewujudan Tuhan:" Betulkan nii, ada Tuhan Allah? Betulkah Yesus itu Tuhan dan Penyelamat umat manusia?" Dan mungkin ada berbagai-bagai lagi macam persoalan kita untuk Tuhan terutama sekali bila kita mengalami kesusahan dan ada masalah. Kita meragui dan mempersoalkan cintakasihNya kepada kita. Tapi, apa pun persoalan kita TUHAN ITU TETAP TUHAN dan kita adalah manusia yang diciptaNya dan diberi kesempatan untuk menikmati kehidupan didalam dunia ini.

Kemudian selepas..... beberapa tahun mungkin selepas 70 tahun atau 80 tahun iaitu bila kita dah "tua dan nyayuk" kita akan pergi daripada dunia ini. Ya! Kita akan mati! Jadi, menyedari hakikat yang pasti akan terjadi didalam hidup kita, tak gunalah kita "bertengkar" dengan Tuhan. Kalau kita percaya kepadaNya, buat apa kita "mengingkari dan melawan" pengajaranNya. Ikut sajalah kalau mau selamat dan bahagia di dunia dan di akhirat nanti. Lagi pun, buat apa kita percaya kepada Tuhan kalau kita tidak mengikuti pengajaranNya? Lebih baik tak percaya! Habis cerita! Tapi, kita bilang kita percaya kepada Tuhan tapi hidup macam hantu! Bha! Jangan main-main bah didalam hal beriman kepada Tuhan. Kalau kita "main-main" nanti kita yang kena kasih "main-mana" di neraka, baru tau!

Jadi, kalau kita percaya kepada Tuhan, jangalah main-main! Jadilah pengikutNya yang tetap dan setia. Dan, janganlah buat macam-macam yang jahat, Pendek kata janganlah buat hal yang tak baik semasa didunia ini. Nanti bila mati, kita tak dapat masuk Surga baru tau! Sebab itu, marilah kita mantapkan dan kuatkan iman kita kepada Tuhan meskipun kita tidak nampak Dia. Kerana apa yang penting sekali didalam hidup ialah kita PERCAYA KEPADA PENCIPTA IAITU TUHAN ALLAH SENDIRI. Pendek kata, kita tetap percaya meskipun tidak pernah melihatNya dengan mata sendiri. Amin!

Source from Pak Janggut

Cabaran Kita - http://pakjanggut.blogspot.com/

Cabaran kita.

Ada orang-orang Kristian yang berkata bahawa lebih baik tukar agama kerana mengalami berbagai bentuk penindasan dan ketidak-adilan daripada orang-orang tertentu yang berada ditapuk kekuasaan. Meskipun perkara ini tidak dilakukan secara terang-terangan tetapi secara tersembunyi dan secara halus. Namun ia tetap membuat kita sakit hati, geram, marah dan kecewa.

Misalnya yang dialami oleh beberapa orang Kristian. Meskipun mereka mempunyai kecekapan, kepakaran, pengalaman yang luas, dan berkelayakan tinggi tetapi kerana mereka orang Kristian maka didalam hak kenaikan pangkat mereka diketepikan begitu saja. Mereka tidak dinaikkan pangkat. Kalau ada pun, dekat-dekat mau pencen kira-kira didalam lingkuangan satu atau dua tahun barulah dinaikkan pangkat; Orang-orang Kristian juga mempunyai peluang yang kurang untuk memasuki Institut Pengajian Tinggi(IPT). Demikan juga didalam hal mendapat biasiswa. Harapan mereka adalah agak tipis. Kenapa? Kerana orang-orang yang berkuasa mempunyai sikap yang pilih-kasih. Mereka biasanya lebih cenderung memberi keutamaan kepada orang-orang yang sebangsa dan seagama dengan mereka. Bukankah ini satu bentuk penindasan dan bukti ketidak-adilan?

Walau bagaimana tidak semua orang mereka bersikap seperti itu. Kerana ada juga orang-orang mereka yang baik dan bersempati dengan nasip orang-orang Kristian. Lalu memberi bantuan dan sokongan yang iklas seseuai dengan semangat keperimanusian dan keperhatinan kepada sesama manusia. Namun jumlah mereka tidaklah begitu besar.

Yaa....memang orang-orang Kristian banyak godaan, cabaran dan tentangan. Meskipun begitu, kita tidak boleh berputus asa lalu mengambil jalan yang senang dan mudah dengan bertukar agama. Kita mesti bertahan sehingga akhir hidup kita didunia ini.

Kita mesti ingat dan sedar bahawa Tuhan Yesus pernah berkata"Jikalau dunia membenci kamu, ingatlah bahawa ia telah lebih dahulu membenci Aku daripada kamu"(Yohanes 15:18). Sebab itu bertahanlah. Pertahankan iman Kristianmu, meskipun dipandang rendah oleh orang lain. Kerana apa yang penting ialah bukan kebahagian duniawi tetapi kebahagian yang kekal di akhirat nanti.

Sebab itu, janganlah gara-gara tidak mendapat layanan yang istimewa didunia ini, kita menyangkal dan meninggalkan Tuhan Yesus. Ingatlah Dia adalah satu-satuNya Penyelamat umat manusia yang dihantar oleh Allah Bapa yang Maha Kuasa. Jestru itu, marilah kita bertahan dan menjadi orang-orang Kristian yang tabah, kuat, dan setia sampai selama-lamanya. Meskipun menghadapi berbagai tentangan dan cabaran daripada pihak-pihak yang tertentu yang tak seiman dengan kita. Marilah tetap bersabar dan sentiasa mengampuni mereka kerana membenci kita.

Biarlah mereka "membenci" kita dengan perbagai bentuk dan cara. Yang penting, kita tidak membenci mereka kembali. Kerana kita berpegang kepada pengajaran Tuhan Yesus yang berbunyi: "Kasihilah musuh-musuhmu dan berdoalah bagi mereka yang menganiaya kamau. Kerana dengan demikianlah kamu menjadi anak-anak Bapamu yang di Surga...(Matius 5:44-45).Amin.

How Can I Pray?

A great way to pray is to look for God’s presence in your life. More than 400 years ago St. Ignatius Loyola encouraged prayer-filled mindfulness by proposing what has been called the Daily Examen. The Examen is a technique of prayerful reflection on the events of the day in order to detect God’s presence and to discern his direction for us. Try this version of St. Ignatius’s prayer.

1. Become aware of God’s presence. Look back on the events of the day in the company of the Holy Spirit. The day may seem confusing to you—a blur, a jumble, a muddle. Ask God to bring clarity and understanding.

2. Review the day with gratitude. Gratitude is the foundation of our relationship with God. Walk through your day in the presence of God and note its joys and delights. Focus on the day’s gifts. Look at the work you did, the people you interacted with. What did you receive from these people? What did you give them? Pay attention to small things—the food you ate, the sights you saw, and other seemingly small pleasures. God is in the details.

3. Pay attention to your emotions. One of St. Ignatius’s great insights was that we detect the presence of the Spirit of God in the movements of our emotions. Reflect on the feelings you experienced during the day. Boredom? Elation? Resentment? Compassion? Anger? Confidence? What is God saying through these feelings?

God will most likely show you some ways that you fell short. Make note of these sins and faults. But look deeply for other implications. Does a feeling of frustration perhaps mean that God wants you consider a new direction in some area of your work? Are you concerned about a friend? Perhaps you should reach out to her in some way.

4. Choose one feature of the day and pray from it. Ask the Holy Spirit to direct you to something during the day that God thinks is particularly important. It may involve a feeling—positive or negative. It may be a significant encounter with another person or a vivid moment of pleasure or peace. Or it may be something that seems rather insignificant. Look at it. Pray about it. Allow the prayer to arise spontaneously from your heart—whether intercession, praise, repentance, or gratitude.

5. Look toward tomorrow. Ask God to give you light for tomorrow’s challenges. Pay attention to the feelings that surface as you survey what’s coming up. Are you doubtful? Cheerful? Apprehensive? Full of delighted anticipation? Allow these feelings to turn into prayer. Seek God’s guidance. Ask him for help and understanding. Pray for hope.

St. Ignatius encouraged people to talk to Jesus like a friend. End the Daily Examen with a conversation with Jesus. Ask forgiveness for your sins. Ask for his protection and help. Ask for his wisdom about the questions you have and the problems you face. Do all this in the spirit of gratitude. Your life is a gift, and it is adorned with gifts from God. End the Daily Examen with the Our Father.

Chronology of the Life of Jesus Christ

In the following paragraphs we shall endeavour to establish the absolute and relative chronology of our Lord's life, i.e. we shall show first how certain facts connected with the history of Jesus Christ fit in with the course of universal history, and secondly how the rest of the life of Jesus must be arranged according to the inter-relation of its single elements.

Absolute chronology

The incidents whose absolute chronology may be determined with more or less probability are the year of Christ's nativity, of the beginning of His public life, and of His death. As we cannot fully examine the data entering into these several problems, the reader ought to compare what has been said on these points in the article BIBLICAL CHRONOLOGY.

The Nativity

St. Matthew (2:1) tells us that Jesus was born "in the days of King Herod". Josephus (Ant., XVII, viii, 1) informs us that Herod died after ruling thirty four years de facto, thirty seven years de jure. Now Herod was made rightful king of Judea A.U.C. 714, while he began his actual rule after taking Jerusalem A.U.C. 717. As the Jews reckoned their years from Nisan to Nisan, and counted fractional parts as an entire year, the above data will place the death of Herod in A.U.C. 749, 750, 751. Again, Josephus tells us from that an eclipse of the moon occurred not long before Herod's death; such an eclipse occurred from 12 to 13 March, A.U.C. 750, so that Herod must have died before the Passover of that year which fell on 12 April (Josephus, "Ant"., iv, 4; viii, 4). As Herod killed the children up to two years old, in order to destroy the new born King of the Jews, we are led to believe that Jesus may have been born A.U.C. 747, 748, 749. The enrollment under Cyrinus mentioned by St. Luke in connection with the nativity of Jesus Christ, and the remarkable astronomical conjunction of Mars, Jupiter, and Saturn in Pisces, in the spring of A.U.C. 748, will not lead us to any more definite result.

Beginning of the public ministry

The date of the beginning of Christ's ministry may be calculated from three different data found respectively in Luke 3:23; Josephus, "Bel. Jud." I, xxi, 1; or "Ant.", XV, ii, 1; and Luke 3:1.

The first of these passages reads: "And Jesus himself was beginning about the age of thirty years". The phrase "was beginning" does not qualify the following expression "about the age of thirty years", but rather indicates the commencement of the public life. As we have found that the birth of Jesus falls within the period 747-749 A.U.C., His public life must begin about 777-779 A.U.C.

Second, when, shortly before the first Pasch of His public life, Jesus had cast the buyers and sellers out of the Temple, the Jews said: "Six and forty years was this temple in building" (John 2:20). Now, according to the testimony of Josephus (loc. cit.), the building of the Temple began in the fifteenth year of Herod's actual reign or in the eighteenth of his reign de jure, i.e. 732 A.U.C.; hence, adding the forty six years of actual building, the Pasch of Christ's first year of public life must have fallen in 778 A.U.C.

Third, the Gospel of St. Luke (3:1) assigns the beginning of St. John the Baptist's mission to the "fifteenth year of the Tiberius Caesar". Augustus, the predecessor of Tiberius, died 19 August, 767 A.U.C., so that the fifteenth year of Tiberius's independent reign is 782 A.U.C.; but then Tiberius began to be associate of Augustus in A.U.C. 764, so that the fifteenth year reckoned from this date falls in A.U.C. 778. Jesus Christ's public life began a few months later, i.e. about A.U.C. 779.

The year of the death of Christ

According to the Evangelists, Jesus suffered under the high priest Caiphas (A.U.C. 772-90, or A.D. 18-36), during the governorship of Pontius Pilate A.U.C. 780-90). But this leaves the time rather indefinite. Tradition, the patristic testimonies for which have been collected by Patrizi (De Evangeliis), places the death of Jesus in the fifteenth (or sixteenth) year of Tiberius, in the consulship of the Gemini, forty-two years before the destruction of Jerusalem, and twelve years before the preaching of the Gospel to the Gentiles. We have already seen that the fifteenth year of Tiberius is either 778 or 782, according to its computation from the beginning of Tiberius's associate or sole reign; the consulship of the Gemini (Fufius and Rubellius) fell in A.U.C. 782; the forty second year before the destruction of Jerusalem is A.D. 29, or A.U.C. 782, twelve years before the preaching of the Gospel to the Gentiles brings us to the same year, A.D. 29 or A.U.C. 782, since the conversion of Cornelius, which marks the opening of the Gentile missions, fell probably in A.D. 40 or 41.

The day of the death of Christ

Jesus died on Friday, the fifteenth day of Nisan. That He died on Friday is clearly stated by Mark 15:42, Luke 23:54, and John 19:31. The few writers who assign another day for Christ's death are practically lost in the multitude of authorities who place it on Friday. What is more, they do not even agree among themselves:Epiphanius, e.g., places the Crucifixion on Tuesday; Lactantius, on Saturday; Westcott, on Thursday; Cassiodorus and Gregory of Tours, not on Friday.

The first three Evangelists are equally clear about the date of the Crucifixion. They place the Last Supper on the fourteenth day of Nisan, as may be seen from Matthew 26:17-20, Mark 14:12-17 and Luke 22:7-14. Nor can there be any doubt about St. John's agreement with the Synoptic Evangelists on the question of the Last Supper and the Crucifixion. The supper was held "before the festival day of the Pasch" (John 13:1), i.e. on 14 Nisan, as may be seen from Matthew 22:7-14. Nor can there be any doubt about St. John's agreement with the Synoptic Evangelists on the question of the Last Supper and the Crucifixion. The Supper was held "before the festival day of the pasch" (John 13:1), i.e. on 14 Nisan, since the sacrificial day was computed according to the Roman method (Jovino, 123 sqq., 139 sqq.).

Again, some disciples thought that Judas left the supper table because Jesus had said to him: "Buy those things which we have need of for the festival day: or that he should give something to the poor" (John 13:29). If the Supper had been held on 13 Nisan this belief of the disciples can hardly be understood, since Judas might have made his purchases and distributed his alms on 14 Nisan; there would have been no need for his rushing into the city in the middle of the night. On the day of Christ's Crucifixion the Jews "went not into the hall, that they might not be defiled, but that they might eat the pasch" (John 18:28). The pasch which the Jews wished to eat could not have been the paschal lamb, which was eaten on 14 Nisan, for the pollution contracted by entering the hall would have ceased at sundown, so that it would not have prevented them from sharing in the paschal supper. The pasch which the Jews had in view must have been the sacrificial offerings (Chagighah), which were called also pasch and were eaten on 15 Nisan. Hence this passage places the death of Jesus Christ on the fifteenth day of Nisan.

Again, Jesus is said to have suffered and died on the "parasceve of the pasch", or simply on the "parasceve" (John 19:14, 31); as "parasceve" meant Friday, the expression "parasceve" denotes Friday on which the pasch happened to fall, not the before the pasch. Finally, the day following the parasceve on which Jesus died is called "a great sabbath day" (John 19:31), either to denote its occurrence in the paschal week or to distinguish it from the preceding pasch, or day of minor rest.

Relative chronology

No student of the life of Jesus will question the chronological order of its principal divisions: infancy, hidden life, public life, passion, glory. But the order of events in the single divisions is not always clear beyond dispute.

The infancy of Jesus

The history of the infancy, for instance, is recorded only in the First Gospel and in the Third. Each Evangelist contents himself with five pictures:

• St. Matthew describes the birth of Jesus, the adoration of the Magi, the flight into Egypt, the slaughter of the Holy Innocents, and the return to Nazareth.
• St. Luke gives a sketch of the birth, of the adoration of the shepherds, of the circumcision, of the purification of the Virgin, and of the return to Nazareth.

The two Evangelists agree in the first and the last of these two series of incidents (moreover, all scholars place the birth, adoration of the shepherds, and the circumcision before the Magi), but how are we to arrange the intervening three events related by St. Matthew with the order of St. Luke? We indicate a few of the many ways in which the chronological sequence of these facts has been arranged.

First possibility

This order implies that either the purification was delayed beyond the fortieth day, which seems to contradict Luke 2:22 sqq., or that Jesus was born shortly before Herod's death. so that the Holy Family could return from Egypt within forty days after the birth of Jesus. Tradition does not seem to favour this speedy return.

Second possibility

According to this order the Magi either arrived a few days before the purification or they came on 6 January; but in neither case can we understand why the Holy Family should have offered thesacrifice of the poor, after receiving the offerings of the Magi. Moreover, the first Evangelist intimates that the angel appeared to St. Joseph soon after the departure of the Magi, and it is not at all probable that Herod should have waited long before inquiring concerning the whereabouts of the new born king. The difficulties are not overcome by placing theadoration of the Magi on the day before the purification; it would be more unlikely in that case that the Holy Family should offer the sacrifice of the poor.

Third possibility

As Luke 2:39 appears to exclude the possibility of placing the adoration of the Magi between the presentation and return to Nazareth, there are interpreters who have located the advent of the wise men, the flight to Egypt, the slaughter of the Innocents, and the return from Egypt after the events as told in St. Luke. They agree in the opinion that the Holy Family returned to Nazareth after the purification, and then left Nazareth in order to make their home in Bethlehem. Eusebius, Epiphanius, and some other ancient writers are willing to place the adoration of the Magi about two years after Christ's birth; Paperbroch and his followers allow about a year and thirteen days between the birth and the advent of the Magi; while Patrizi agrees with those who fix the advent of the Magi at about two weeks after the purification. The text of Matthew 2:1-2 hardly permits an interval of more than a year between the purification and the coming of the wise men; Patrizi's opinion appears to satisfy all the data furnished by the gospels, while it does not contradict the particulars added by tradition.

The hidden life of Jesus

It was in the seclusion of Nazareth that Jesus spent the greatest part of His earthly life. The inspired records are very reticent about this period: Luke 2:40-52; Mark 6:3; John 6:42; 7:15, are about the only passages which refer to the hidden life.

Some of them give us a general view of Christ's life: "The child grew, and grew in strength and wisdom; and the grace of God was in him" is the brief summary of the years following the return of the Holy Family after the ceremonial purification in the Temple. "Jesus advanced in wisdom, and age, and grace with God and men", and He "was subject to them" form the inspired outline of Christ's life in Nazareth after He had attained the age of twelve.

"When he was twelve years old" Jesus accompanied His parents to Jerusalem, 'according to the custom of the feast'; When they returned, the child Jesus remained in Jerusalem; and his parents knew it not." After three days, they found him in the Temple, sitting in the midst of the doctors, hearing them, and asking them questions." It was on this occasion that Jesus spoke the only words that have come down from the period of His hidden life: "How is it that you sought me? Did you not know, that I must be about my Father's business [or, "in my Father's house"]?"

The Jews tell us that Jesus had not passed through the training of the Rabbinic schools: "How doth this man know letters, having never learned?". The same question is asked by the people of Nazareth, who add, "Is not this the carpenter?" St. Justin is authority for the statement that Jesus specially made "ploughs and yokes' (Contra Tryph., 88). Though it is not certain that at the time of Jesus elementary schools existed in the Jewish villages, it may be inferred from the Gospels that Jesus knew how to read (Luke 4:16) and write (John 8:6). At an early age He must have learned the so called Shema (Deuteronomy 6:4), and the Hallel, or Psalms 113-118 (Hebrew); He must have been familiar with the other parts of the Scriptures too, especially the Psalms and the Prophetic Books, as He constantly refers to them in His public life. It is also asserted that Palestine at the time of Jesus Christ was practically bilingual, so that Christ must have spoken Aramaic and Greek; the indications that He was acquainted with Hebrew and Latin are rather slight. The public teaching of Jesus shows that He was a close observer of the sights and sounds of nature, and of the habits of all classes of men. For these are the usual sources of His illustrations.

To conclude, the hidden life of Jesus extending through thirty years is far different from what one should have expected in the case of a Person Who is adored by His followers as their God and revered as their Saviour; this is an indirect proof for the credibility of the Gospel story.

The public life of Jesus: its duration

The chronology of the public life offers a number of problems to the interpreter; we shall touch upon only two, the duration of the public life, and the successive journeys it contains.

There are two extreme views as to the length of the ministry of Jesus: St. Irenæus (Against Heresies II.22.3-6) appears to suggest a period of fifteen years; the prophetic phrases, "the year of recompenses", "the year of my redemption" (Isaiah 34:8; 63:4), appear to have induced Clement of Alexandria, Julius Africanus, Philastrius, Hilarion, and two or three other patristic writers to allow only one year for the public life. This latter opinion has found advocates among certain recent students: von Soden, for instance, defends it in Cheyne's "Encyclopaedia Biblica". But the text of theGospels demands a more extensive duration. St. John's Gospel distinctly mentions three distinct paschs in the history of Christ's ministry (2:13; 6:4; 11:55). The first of the three occurs shortly after the baptism of Jesus, the last coincides with His Passion, so that at least two years must have intervened between the two events to give us the necessary room for the passover mentioned in 6:4. Westcott and Hort omit the expression "the pasch" in 6:4 to compress the ministry of Jesus within the space of one year; but all the manuscripts, the versions, and nearly all the Fathers testify for the reading "En de eggysto pascha heeorteton Ioudaion": "Now the pasch, the festival day of the Jews, was near at hand". Thus far then everything tends to favour the view of those writers and more recent commentators who extend the period of Christ's ministry a little over two years.

But a comparison of St. John's Gospel with the Synoptic Evangelists seems to introduce another pasch, indicated in the Fourth Gospel, into Christ's public life. John 4:45, relates the return of Jesus into Galilee after the first pasch of His public life in Jerusalem, and the same event is told by Mark 1:14, and Luke 4:14. Again the pasch mentioned in John 6:4 has its parallel in the "green grass" of Mark 6:39, and in the multiplication of loaves as told in Luke 9:12 sqq. But the plucking of ears mentioned in Mark 2:23, and Luke 6:1, implies another paschal season intervening between those expressly mentioned in John 2:13 and 6:4. This shows that the public life of Jesus must have extended over four paschs, so that it must have lasted three years and a few months. Though the Fourth Gospel does not indicate this fourth pasch as clearly as the other three, it is not wholly silent on the question. The "festival day of the Jews" mentioned in John 5:1, has been identified with the Feast of Pentecost, the Feast of Tabernacles, the Feast of Expiation, the Feast of the New Moon, the Feast of Purim, the Feast of Dedication, by various commentators; others openly confess that they cannot determine to which of the Jewish feasts this festival day refers. Nearly all difficulties will disappear if the festival day be regarded as the pasch, as both the text (heorte) and John 4:35 seem to demand (cf. Dublin Review, XXIII, 351 sqq.).

The public life of Jesus: his journeys

The journeys made during His public life may be grouped under nine heads: the first six were mainly performed in Galilee and had Capharnaum for their central point; the last three bring Jesus into Judea without any pronounced central point. We cannot enter into the disputed questions connected with the single incidents of the various groups.

First journey

December, A.U.C. 778 - Spring, 779. (Cf. John 1:2; Matthew 3:4; Mark 1; Luke 3:4)
Jesus abandons His hidden life in Nazareth, and goes to Bethania across the Jordan, where He is baptized by John and receives the Baptist's first testimony to His Divine mission. He then withdraws into the desert of Judea, where He fasts for forty days and is tempted by the devil. After this He dwells in the neighbourhood of the Baptist's ministry, and receives the latter's second and third testimony; here too He wins His first disciples, with whom He journeys to the wedding feast at Cana in Galilee, where He performs His first miracle. Finally He transfers His residence, so far as there can be question of a residence in His public life, to Capharnaum, one of the principal thoroughfares of commerce and travel in Galilee.

Second journey

Passover, A.U.C. 779 - about Pentecost, 780. (Cf. John 2-5; Mark 1-3; Luke 4-7; Matthew 4-9)
Jesus goes from Capharnaum to Jerusalem for the Feast of the Passover; here he expels the buyers and sellers from the Temple, and is questioned by the Jewish authorities. Many believed in Jesus, and Nicodemus came to converse with Him during the night. After the festival days He remained in Judea till about the following December, during which period He received the fourth testimony from John who was baptizing at Ennon (A.V. Aenon). When the Baptist had been imprisoned in Machaerus, Jesus returned to Galilee by way of Samaria where He met the Samaritan woman at Jacob's well near Sichar; He delayed two days in this place, and many believed in Him.

Soon after His return into Galilee we find Jesus again in Cana, where He heard the prayer who pleaded for the recovery of his dying son in Capharnaum. The rejection of Jesus by the people of Nazareth, whether at this time as, St. Luke intimates, or at a later period, as St. Mark seems to demand, or again both now and about eight months later, is an exegetical problem we cannot solve here. At any rate, shortly afterwards Jesus is mostly actively engaged in Capharnaum in teaching and healing the sick, restoring among others Peter's mother-in-law and a demoniac. On this occasion He called Peter and Andrew, James and John. Then followed a missionary tour through Galilee during which Jesus cured a leper; soon he again taught in Capharnaum, and was surrounded by such a multitude that a man sick of the palsy had to be let down through the roof in order to reach the Sacred Presence. After callingMatthew to the Apostleship, He went to Jerusalem for the second pasch occurring during His public life, it was on this occasion that He healed the man who been sick for thirty-eight years near the pool at Jerusalem. The charge of violating the Sabbath and Christ's answer were the natural effects of the miracle. The same charge is repeated shortly after the pasch; Jesus had returned to Galilee, and the disciples plucked some ripe ears in the corn fields. The question became more acute in the immediate future; Jesus had returned to Capharnaum, and there healed on the Sabbath day a man who had a withered hand. The Pharisees now make common cause with the Herodians in order to "destroy him". Jesus withdraws first to the Sea of Galilee, where He teaches and performs numerous miracles; then retires to the Mountain of Beatitudes, where He prays during the night, chooses His Twelve Apostles in the morning, and preaches the Sermon on the Mount. He is brought back to Capharnaum by the prayers of the centurion who asks and obtains the of his servant.

Third journey

About Pentecost, A.U.C. 780- Autumn, 780. (Cf. Luke 7:8; Mark 3:4; Matthew 4, 8, 9, 12, 13)
Jesus makes another missionary tour through Galilee; He resuscitates the son of the widow at Naim, and shortly afterwards receives the messengers sent by John from his prison in Machaerus. Then follows the scene of the merciful reception of the sinful woman who anoints the feet of the Lord while He rests at table in Magdala or perhaps in Capharnaum; for the rest of His missionary tour Jesus is followed by a band of pious women who minister to the wants of the Apostles. After returning to Capharnaum, Jesus expels the mute devil, is charged by the Pharisees with casting out devils by the prince of devils, and encounters the remonstrances of His kinsmen. Withdrawing to the sea, He preaches what may be called the "Lake Sermon", consisting of seven parables.

Fourth journey

Autumn, A.U.C. 780- about Passover, 781. (Cf. Luke 8:9; Mark 4-6; Matthew 8, 9, 10, 13, 14)
After a laborious day of ministry in the city of Capharnaum and on the lake, Jesus with His Apostles crosses the waters. As a great storm overtakes them, the frightened Apostles awaken their sleeping Master, Who commands the winds and the waves. Towards morning they meet in the country of the Gerasens, on the east of the lake, two demoniacs. Jesus expels the evil spirits, but allows them to enter into a herd of swine. The beasts destroy themselves in the waters of the lake, and frightened inhabitants beg Jesus not to remain among them. After returning to Capharnaum he heals the woman who had touched the hem of His garment, resuscitates the daughter of Jairus, and gives sight to two blind men. The second Gospel places here Christ's last visit to and rejection by the people of Nazareth. Then follows the ministry of the Apostles who are sent two by two, while Jesus Himself makes another missionary tour through Galilee. It seems to have been the martyrdom of John the Baptist that occasioned the return of the Apostles and their gathering around the Master in Capharnaum. But, however depressing this event may have been, it did not damp the enthusiasm of the Apostles over their success.

Fifth journey

Spring, A.U.C. 781. (Cf. John 6; Luke 9; Mark 6; and Matthew 14)
Jesus invites the Apostles, tired out from their missionary labours, to rest awhile. They cross the northern part of the Sea of Galilee, but, instead of finding the desired solitude, they are met by multitudes of people who had preceded them by land or by boat, and who were eager for instruction. Jesus taught them throughout the day, and towards evening did not wish to dismiss them hungry. On the other hand, there were only five loaves and two fishes at the disposal of Jesus; after His blessing, these scanty supplies satisfied the hunger of five thousand men, besides women and children, and remnants filled twelve baskets of fragments. Jesus sent the Apostles back to their boats, and escaped from the enthusiastic multitudes, who wished to make Him king, into the mountain where He prayed till far into the night. Meanwhile the Apostles were facing a contrary wind till the fourth watch in the morning, when they saw Jesus walking upon the waters. The Apostles first fear, and then recognize Jesus; Peter walks upon the water as long as his confidence lasts; the storm ceases when Jesus has entered the boat. The next day brings Jesus and His Apostles to Capharnaum, where He speaks to the assembly about the Bread of Life and promises the Holy Eucharist, with the result that some of His followers leave Him, while the faith of His true disciples is strengthened.

Sixth journey

About May, A.U.C. 781- Sept., 781. (Cf. Luke 9; Mark 7-9; Matthew 14-18; John 7)
It may be owing to the enmity stirred up against Jesus by His Eucharistic discourse in Capharnaum that He began now a more extensive missionary tour than He had made in the preceding years of His life. Passing through the country of Genesar, He expressed His disapproval of the Pharisaic practices of legal purity. Within the boarders of Tyre and Sidon He exorcized the daughter of the Syrophoenician woman. From here Jesus travelled first towards the north, then towards the east, then south-eastward through the northern part of Decapolis, probably along the foot of the Lebanon, till He came to the eastern part of Galilee. While in Decapolis Jesus healed a deaf-mute, employing a ceremonial more elaborate than He had used at any of His previous miracles; in the eastern part of Galilee, probably not far from Dalmanutha and Magedan, He fed four thousand men, besides children and women, with seven loaves and a few little fishes, the remaining fragments filling seven baskets. The multitudes had listened for three days to the teaching of Jesus, previously to the miracle. In spite of the many cures performed by Jesus, during this journey, on the blind, the dumb, the lame, the maimed, and on many others, the Pharisees and Sadducees asked Him for a sign from heaven, tempting Him. He promised them the sign of Jonas the Prophet. After Jesus and the Apostles had crossed the lake, He warned them to beware of the leaven of the Pharisees; then they passed through Bethsaida Julias where Jesus gave sight to a blind man. Next we find Jesus in the confines of Caesarea Philippi, where Peter professes his faith in Christ, the Son of the living God, and in his turn receives from Jesus the promise of the power of the keys. Jesus here predicts His passion, and about a week later is transfigured before Peter, James, and John, probably on the top of Mt.Thabor. On descending from the mountain, Jesus exorcizes the mute devil whom His disciples had not been able to expel. Bending his way towards Capharnaum, Jesus predicts His Passion for the second time, and in the city pays the tribute-money for Himself and Peter. This occasions the discussion as to the greater in the kingdom of heaven, and the allied discourses. Finally, Jesus refuses His brethren's invitation to go publicly to the Feast of Tabernacles in Jerusalem.

Seventh journey

Sept., A.U.C. 781- December, 781. (Cf. Luke 9-13; Mark 10; Matthew 6, 7, 8, 10, 11, 12, 24; John 7-10)
Jesus now "steadfastly set His face to go Jerusalem", and as the Samaritans refused Him hospitality, He had to take the east of the Jordan. While still in Galilee, He refused the discipleship of several half-hearted candidates, and about the same time He sent other seventy-two, two by two, before His face into every city and place whither He Himself was to come. Probably in the lower part of Peraea, the seventy-two returned with joy, rejoicing in the miraculous power that had been exercised by them. It must have been in the vicinity of Jericho that Jesus answered the lawyer's question, "Who is my neighbour?" by the parable of the Good Samaritan. Next Jesus was received in the hospitable home of Mary and Martha, where He declares Mary to have chosen the better part. From Bethania He went to Jerusalem for the Feast of Tabernacles, where he became involved in discussions with the Jews. The Scribes and Pharisees endeavoured to catch Him in the sentence which they asked Him to pronounce in the case of the woman taken in adultery. When Jesus had avoided this snare, He continued His discussions with the hostile Jews. Their enmity was intensified because Jesus restored sight to a blind man on the Sabbath day. Jesus appears to have His stay in Jerusalem with the beautiful discourse on the Good Shepherd. A little later He teaches His Apostles the Our Father, probably somewhere on Mt. Olivet. On a subsequent missionary tour through Judea and Peraea He defends Himself against the charges of Pharisees, and reproves their hypocrisy. On the same journey Jesus warned against hypocrisy, covetousness, worldly care; He exhorted to watchfulness, patience under contradictions, and to penance. About this time, too, He healed the woman who had the spirit of infirmity.

Eighth journey

December, A.U.C. 781-February, 782. (Cf. Luke 13-17; John 10:11)
The Feast of Dedication brought Jesus again to Jerusalem, and occasioned another discussion with the Jews. This is followed by another missionary tour through Peraea, during which Jesus explained a number of important points of doctrine: the number of the elect, the choice of one's place at table, the guests to be invited, the parable of the great supper, resoluteness in the service of God, the parables of the hundred sheep, the lost groat, and the prodigal son, of the unjust steward, of Dives and Lazarus, of the unmerciful servant, besides the duty of fraternal correction, and the efficacy of faith. During this period, too, the Pharisees attempted to frighten Jesus with the menance of Herod's persecution; on his part, Jesus healed a man who had dropsy, on a Sabbath day, while at table in the house of a certain prince of the Pharisees. Finally Mary and Martha send messengers to Jesus, asking Him to come and cure their brother Lazarus; Jesus went after two days, and resuscitated His friend who had been several days in the grave. The Jews are exasperated over this miracle, and they decree Jesus must die for the people. Hence He withdrew "into a country near the desert, unto a city that is called Ephrem".

Ninth journey

February, A.U.C. 782- Passover, 782. (Cf. Luke 17-22; Mark 10, 14; Matthew 19-26; John 11, 12.)
This last journey took Jesus from Ephrem northward through Samaria, then eastward along the border of Galilee into Peraea, then southward through Peraea, westward across the Jordan, through Jericho, Bethania on Mt. Olivet, Bethphage, and finally to Jerusalem. While in the most northern part of the journey, He cured ten lepers; a little later, He answered the questions raised by the Pharisees concerning the kingdom of God. Then He urged the need of incessant prayer by proposing the parable of the unjust judge; here too belong the parable of the Pharisee and Publican, the discourse on marriage, on the attitude of the Church towards the children, on the right use of riches as illustrated by the story of the rich young ruler, and the parable of the labourers in the vineyard. After beginning His route towards Jerusalem, He predicted His Passion for the third time; James and John betray their ambition, but they are taught the true standard of greatness in the Church. At Jericho Jesus heals two blind men, and receives the repentance of Zacheus the publican; here He proposed also the parable of the pounds entrusted to the servants by the master.

Six days before the pasch we find Jesus at Bethania on Mt. Olivet, as the guest of Simon the leper; Mary anoints His feet, and the disciples at the instigation of Judas are indignant at this seeming waste of ointment. A great multitude assembles at Bethania, not to see Jesus only but also Lazarus; hence the chief priests think of killing Lazarus too. On the following day Jesus solemnly entered Jerusalem and was received by the Hosanna cries of all classes of people. In the afternoon He met a delegation of Gentiles in the court of the Temple. On Monday Jesus curses the barren fig tree, and during the morning He drives the buyers and sellers from the Temple. On Tuesday the wonder of the disciples at the sudden withering of the fig tree provokes their Master's instruction on the efficacy of faith. Jesus answers the enemies' questions as to His authority; then He proposes the parable of the two sons, of the wicked husbandmen, and of the marriage feast. Next follows a triple snare: the politicians ask whether it is lawful to pay tribute to Caesar; the scoffers inquire whose wife a woman, who has had several husbands, will be after resurrection; the Jewish theologians propose the question: Which is the first commandment, the great commandment of the law? Then Jesus proposes His last question to the Jews: "What think you of Christ? whose son is he?" This is followed by the eightfold woe against the Scribes and Pharisees, and by the denunciation of Jerusalem. The last words of Christ in the Temple were expressions of praise for the poor widow who had made an offering of two mites in spite of her poverty. Jesus ended this day by uttering the prophecies concerning the destruction of Jerusalem, His second coming, and the future judgement; these predictions are interrupted by the parable of the ten virgins and the talents. On Wednesday Jesus again predicted His Passion; probably it was on the same day that Judas made his agreement with the Jews to betray Jesus.

The Passion of Jesus: its preparation

Jesus prepares His disciples for the Passion, He prepares Himself for the ordeal and His enemies prepare themselves for the destruction of Jesus.

Preparation of the apostles

Jesus prepares His Apostles for the Passion by the eating of the paschal lamb, the institution of the Holy Eucharist, the concomitant ceremonies, and His lengthy discourses held during and after the Last Supper. Special mention should be made of the prediction of the Passion, and of the betrayal one of the Apostles and the denial by another. Peter, James, and John are prepared in a more particular manner by witnessing the sorrow of Jesus on Mt. Olivet.

Preparation of Jesus

Jesus must have found an indirect preparation in all He did and said to strengthen His Apostles. But the preparation that was peculiarly His own consisted in His prayer in the grotto of His Agony where the angel came to strengthen Him. The sleep of His favoured Apostles during the hours of His bitter struggle must have prepared Him too for the complete abandonment He was soon to experience.

Preparation of the enemies

Judas leaves the Master during the Last Supper. The chief priests and Pharisees hastily collect a detachment of the Roman cohort stationed in the castle of Antonia, of the Jewish temple-watch, and of the officials of the Temple. To these are added a number of the servants and dependents of the high-priest, and a miscellaneous multitude of fanatics with lanterns and torches, with swords and clubs, who were to follow the leadership of Judas. They took Christ, bound Him, and led Him to the high-priest's house.

The Passion of Jesus: the trial

Jesus was tried first before an ecclesiastical and then before a civil tribunal.

Before ecclesiastical court

The ecclesiastical trial includes Christ's appearance before Annas, before Caiphas, and again before Caiphas, who appears to have acted in each case as head of the Sanhedrin. The Jewish court found Jesus guilty of blasphemy, and condemned Him to death, though its proceedings were illegal from more than one point of view. During the trial took place Peter's triple denial of Jesus; Jesus is insulted and mocked, especially between the second and third session; and after His final condemnation Judas despaired and met his tragic death.

Before the civil court

The civil trial, too, comprised three sessions, the first before Pilate, the second before Herod, the third again before Pilate.

Jesus is not charged with blasphemy before the court of Pilate, but with stirring up the people, forbidding to give tribute to Caesar, and claiming to be Christ the king. Pilate ignores the first two charges; the third he finds harmless when he sees that Jesus does not claim royalty in the Roman sense of the word.

But in order not to incur the odium of the Jewish leaders, the Roman governor sends his prisoner to Herod. As Jesus did not humour the curiosity of Herod, He was mocked and set at naught by the Tetrarch of Galilee and his court, and sent back to Pilate.

The Roman procurator declares the prisoner innocent for the second time, but, instead of setting Him free, gives the people the alternative to choose either Jesus or Barabbas for their paschal freedman. Pilate pronounced Jesus innocent for the third time with the more solemn ceremony of washing his hands; he had recourse to a third scheme of ridding himself of the burden of pronouncing an unjust sentence against his prisoner. He had the prisoner scourged, thus annihilating, as far as human means could do so, any hope that Jesus could ever attain to the royal dignity. But even this device miscarried, and Pilate allowed his political ambition to prevail over his sense of evident justice; he condemned Jesus to be crucified.

The Passion of Jesus: his death

Jesus carried His Cross to the place of execution. Simon of Cyrene is forced to assist Him in bearing the heavy burden. On the way Jesus addresses his last words to the weeping women who sympathized with His suffering. He is nailed to the Cross, his garments are divided, and an inscription is placed over His head. While His enemies mock Him, He pronounces the well-known "Seven Words". Of the two robbers crucified with Jesus, one was converted, and the other died impenitent. The sun was darkened, and Jesus surrendered His soul into the hands of His Father. The veil of the Temple was rent into two, the earth quaked, the rocks were riven, and many bodies of the saints that had slept arose and appeared to many. The Roman centurion testified that Jesus was indeed the Son of God. The Heart of Jesus was pierced so as to make sure of His death. The Sacred Body was taken from the Cross by Joseph of Arimathea and Nicodemus, and was buried in the new sepulchre of Joseph, and the Sabbath drew near.

The glory of Jesus

After the burial of Jesus, the holy women returned and prepared spices and ointments. The next day, the chief priests and Pharisees made the sepulchre secure with guards, sealing the stone. When the Sabbath was passed, the holy women brought sweet spices that they might anoint Jesus. But Jesus rose early the first day of the week, and there was a great earthquake, and an angel descended from heaven, and rolled back the stone. The guards were struck with terror, and became as dead men. On arriving at the sepulchre the holy women found the grave empty; Mary Magdalen ran to tell the Apostles Peter and John, while the other women were told by an angel that the Lord had arisen from the dead. Peter and John hasten to the sepulchre, and find everything as Magdalen has reported. Magdalen too returns, and, while weeping at the sepulchre, is approached by the arisen Saviour Who appears to her and speaks with her. On the same day Jesus appeared to the other holy women, to Peter, to the two disciples on their way to Emmaus, and to all the Apostles excepting Thomas. A week later He appeared to all the Apostles, Thomas included; later still He appeared in Galilee near the Lake of Genesareth to seven disciples, on a mountain in Galilee to a multitude of disciples, to James, and finally to His disciples on the Mount Olivet whence He ascended into heaven. But these apparitions do not exhaust the record of the Gospels, according to which Jesus showed Himself alive after His Passion by many proofs, for forty days appearing to the disciples and speaking of the kingdom of God.