God bestows more consideration on the purity of intention with which our actions are performed than on the actions themselves - Saint Augustine of Hippo - 354-430 -

We must bear in mind that the Christian life is, above all, a life of action. We were born to labour, not to day-dream and idle. (in other words: indolent, slothful work, lackadaisical and inert.) 

God could have given us the Redeemer of the human race and the Founder of the Faiths in another way than through the Virgin, but since Divine Providence has been pleased that we should have the Man-God through Mary, who conceived Him by the Holy Spirit and bore Him in her womb, it remains for us to receive Christ from the hands of Mary. - Saint Pius X - 1835-1914 - 

Mary is the Mediatrix of all grace... Jesus is the only Mediator of justice who can ask in His own name, and in consideration of His own merits and His own rights. Mary herself obtains what she asks only through the merits of the Saviour, and in virtue of prayer made in the name of Jesus Christ. - Saint Bernard - 1090-1153 -

Let us not imagine that we obscure the glory of the Son by the praise we lavish on the Mother; for the more she is honoured, the greater is the glory of her Son. - Saint Bernard - 1090-1153 -

NEVERTHELESS, such is the order freely determined by God, that Mary's mediation always intervenes in the dispensation of grace. This order admirably restores the plan vitiated and destroyed by sin; for as a man and a woman concurred in our loss, a man and a woman ought to labour together to redeem us. - Saint Bernard - 1090-1153 -

IF the Son is a King, the Mother who begot Him is rightly and truly considered a Queen and Sovereign. - Saint Athanasius - 297-373 -

You cannot be half a Saint. You must be a whole Saint or no Saint at all. - Saint Therese of Lisieux - 1873-1897 -

Make up your mind to become a Saint. - Saint Mary Mazzarello - 1837-1881 -

TRUST, the past to the Mercy of God, the present to His Love, and the future to His Providence. - Saint Augustine of Hippo - 354-430 -

 -   THE  EXAMINED  LIFE   - The Confessions changes focus at this point and becomes more philosophical and theological. Here we begin to hear the self-examination of the Bishop of Hippo - Saint Augustine - and his interpretation of the nature of knowledge and of creation itself. - 

- Page Three - But, consider this. It is out of my memory that I say there are four basic emotions of the mind - desire, joy, fear and sorrow. Whatever I may discuss about them, by dividing each into its own particular kind, and by defining what it is, it is from my memory that I find what to say and bring it out from there. Yet I am not disturbed by these emotions when I call them to mind and remember them. Yes, and before I recalled and brought forth by recollection. Perhaps, as meat is brought up out of the stomach by chewing the cud, these things are brought out of the memory by recollection. Why, then, does the man who is thinking of them not taste in his mouth the sweetness of joy or the bitterness of sorrow? Does the comparison fail in this because it is not alike in all respects? For who would ever willingly speak of it, if every time we named grief or fear we should be compelled to feel sad or fearful? And yet we could not speak of them if we did not find in our memory, not only the sounds of their names according to images impressed on it by our bodily senses, but also the notions of the things themselves, which we never received by any avenue of the flesh. But the mind itself recognized them through the experience of its own passions, committed them to the memory; or else the memory itself retained them without having them actually assigned to it [by the conscious mind].

But whether this is done by images or not, who can readily say? Thus, I name a stone, I name the sun, and the things themselves are not present to my senses, but their images are present to my memory. I name a bodily pain, yet it is not present with me when nothing aches. Yet, unless its image was present in my memory, I would not know what to say, of it, nor how to tell pain from pleasure. I name bodily health. When I am sound in body, the thing itself is present with me; yet unless its image were also present in my memory, I could not recall what the sound of this name signified. Nor would the sick, when health was named, recognized what was being spoken of, unless the same image were retained by the power of memory, although the thing itself was absent from the body. I name numbers by which we count; and it is not their images but the numbers themselves that are present in my memory. I name the image of the sun, and that image is present in my memory. For I do not recall the image of its image, but the image itself is present to me when I call it to mind. I name memory, and I recognize what I name. But where do I recognize it but in the memory itself? Is it also present to itself by its image, and not by itself?

When I name forgetfulness and recognize what I name, how could I recognize it if I did not remember it? I do not speak of the sound of the name, but the thing which it signifies. If I had forgotten, I could not recognize what the sound meant. When I remember memory, memory itself is, by means of itself, present with itself; but when I remember forgetfulness, there are present both memory and forgetfulness: memory by which I remember, and forgetfulness which I remember.

But what is forgetfulness, but the absence of memory? How then can that be present, so that I remember it, which, when it is present keeps me from remembering? But if we hold in memory what we remember, we could never recognize forgetfulness when we hear it named unless we remembered it. So then, forgetfulness, is retained by memory. It is present then, so that we do not forget it. This being the case, are we to suppose that forgetfulness, when we remember it, is present to the memory only through its image rather than by itself? Because if it were present by itself, it would not cause us to remember, but to forget. Who can search this out? Who shall understand how it is?

Lord, I truly toil in this; yes, and in myself. I have become a difficult soil, requiring too much sweat of the brow. For I am not now searching out the regions of the heavens, or measuring the distances of the stars, or inquiring about the weight of the earth. It is I myself who remember, I, the mind. It is not so strange if what I am not should be far from me. But what is nearer to me than myself? And lo, I do not understand the power of my own memory, though I cannot even name myself without it. For what shall I say, when it is clear to me that I remember forgetfulness? Shall I say that what I remember is not in my memory? Or shall I say that forgetfulness is in my memory so that I will not forget? Both of these are most absurd. But what third view is there? How can I say that the image of forgetfulness is retained in my memory, can I say that the image of forgetfulness is retained in my memory, not forgetfulness itself, when I remember it? How could I say this either, seeing that when the image of anything itself is imprinted on the memory, the thing itself must first be present from which the image may be imprinted? For this is the way I remember Carthage, and in this way I remember all the places I have been; this is the way it is with men's faces whom I have seen, and things reported by the other senses. Thus it is with health or sickness of the body. For when these things were present, my memory received images from them, which remain present with me, so that I can look on them and bring them back to mind when I remember them in their absence. If then this forgetfulness is retained in the memory through its image, not through itself, then, plainly it was once present itself, so that its image might be taken, But when it was present, how did it write its image in my memory, since forgetfulness by its presence erases even what it finds already recorded? And yet, in whatever way, although it is past conceiving or explaining, I am certain that I remember forgetfulness itself, too, by which is blotted out what we remember.

Great is the power of memory, a fearful thing, O my God, a deep and boundless multiplicity; and this is the mind and this I am myself. What am I then, O my God? What nature am I? A life various and manifold, exceedingly immense. Behold the innumerable plains and caves and caverns of my memory are innumerably full of unnumbered kinds of things - either through images, as in all physical bodies, or by actual presence, as the arts, or by certain notions or impressions, like the emotions of the mind which are retained by the memory even when we no longer feel them, because whatever is in the memory is in the mind. I run over all these, I fly, I dive on this side and on that, as far as I can, and there is no end. The power of memory is as great as the power of life in this mortal life of man.

What shall I do then, O my God, my true life? I will go even beyond this power of mine which is called memory. Yes, I will go beyond it, so that I may approach you, O lovely Light. What do you say to me? See, I am mounting up through my mind toward you who dwell above me. Yes, I know will pass beyond this power of mine which is called memory, desiring to reach you where you may be reached, and to cleave to you where that is possible. For even beasts and birds have memory, otherwise they could not return to their nests and dens, nor do the many other things they do. Nor indeed could they be used in anyway except through their memory. I will pass then beyond memory, too, that I may reach him who has separated me from the four-footed beasts and made me wiser than the fowls of the air. So, I will go on beyond memory, but where shall I find you, O truly Good and certain Sweetness? If I find you without my memory, then I cannot retain you in my memory. And how shall I find you, if I do not remember you?

The woman who lost her drachma and searched for it with a light could never found it unless she had remembered it. And when it was found, how would she know it was the same coin if she did not remember it? I remember having looked for and finding many things, and this I know by it, that when I was searching for any of them, and was asked, "Is this it?" "Is that it?" I said, "No," until the thing I was looking for was offered. But if I had remembered it - whatever it was - though it had been offered to me, I could not have found it because I failed to recognize it. And so it always is when we look for and find any lost thing. Nevertheless, when anything is lost from sight by chance (not from the memory, as any visible body might be) still its image is retained within us, and we look for it until it is restored to sight; and when it is found, we recognize it by its image within. We do not say that we have found what was lost unless we recognize it, and we cannot recognize it unless we remembered it. It was lost to the eye, but it was retained in the memory.

When the memory itself loses anything, as happens when we forget something and try to recall it, where do we look for it, but in the memory itself? And there, if one thing happens to be offered instead of another, we reject it until we find what we are looking for. And when we find it, we say, "This is it!" We could not say that unless we recognized it, nor recognize it unless we remembered it. Certainly then we had forgotten it. Or, had all of it not been forgotten, and did we look for the part that was missing by the part which we still remembered, as if the memory felt that it could not carry on properly until the missing part was restored to it?

For instance, if we see or think of someone known to us, and having forgotten his name, try to recall it, whatever else occurs does not connect itself with his name, because we are not accustomed to think of that in connection with his him. So we go on rejecting these things until something presents itself on which the knowledge we seek rests. And from where does that come, but out of the memory itself? For even when we recognize it as it is brought to mind by someone else, it still comes from memory. For we do not believe it as something new, but upon recollection, agree that what was said was right. But if it had been utterly blotted out of the mind, we would not remember it even when reminded of it. For we have not as yet utterly forgotten what we remember as having forgotten. What we have lost and utterly forgotten, we cannot even search for. 

How do I seek you, then, O Lord? For when I seek you, my God, I seek a happy life. I will seek you that my soul may live. For my body lives by my soul, and my soul lives by you. How then do I seek a happy life, seeing that I do not have it until I can rightly say, "It is enough!" How do I seek it? By remembering, as though I had forgotten it, remembering that I had forgotten it? Or by desiring to learn it as something unknown, either never having known, or having so forgotten as not even to remember that it had been forgotten? Is not a happy life what all seek, and is there anyone who does not desire it? Where have they known it, so that they desire it? Where have they known it, so that they desire it? Where have they seen it, that they love it so much? Somehow we have it, but how I do not know....... Page Three

-     WELCOME TO SACRED SCRIPTURE / WORD OF GOD / HOLY BIBLE READER'S COMMUNITY     - 

Wishing you, 'Happy Reading', and may God, the Father, the Son of the living God, Jesus Christ, fills your heart, mind, thoughts, and grants you: The Holy Spirit, that is, Wisdom, Knowledge, Understanding, Counsel, Piety, Fortitude, Fear of the Lord, and also His fruits of the Holy Spirit, that is, Love, Joy, Peace, Patience, Kindness, Goodness, Trustfulness, Gentleness and Self-Control. Amen! God blessing be upon you!

Why do you call Me, "Lord, Lord" and not do what I say?' "Everyone who comes to Me and listens to My words and acts on them - I will show you what he/she is like. He/She is like a man/woman who when he/she built his/her house dug, deep, and laid the foundations on rock; when the river was in flood it bore down on that house but could not shake it, it was so well built. But the one who listens and does nothing is like the man/woman who built his/her house on soil, with no foundations: as soon as the river bore down on it, it collapsed; and what a ruin that house became!" - Luke 6:46-49 - 

If we live by the truth and in love, we shall grow in all ways into Christ Jesus, who is the head by whom the whole body is fitted and joined together, every joint adding its own strength, for each separate part to work according to it function. So the body grows until it has built itself up, in love." - Ephesians 4:15-16 - 

I still have many things to say to you but they would be too much for you now. But when the spirit of truth comes, he will lead you to the complete truth, since he will not be speaking as from himself, but will say only what he has learnt; and he will tell you of the things to come. He/She will glorify me, since all he/she tells you will be taken from what is mine. Everything the Father has is mine; that is why I said: all he/she tells you will be taken from what is mine." - John 16:12-15 - 

-   THE  EXAMINED  LIFE   - The Confessions changes focus at this point and becomes more philosophical and theological. Here we begin to hear the self-examination of the Bishop of Hippo - Saint Augustine - and his interpretation of the nature of knowledge and of creation itself. - 

Page Two  - And all these things are preserved distinctly and under general heads, each having entered my memory by its own particular avenue: light and colours and forms of bodies, by the eyes; all sorts of sounds by the ears; all smells by the avenue of the nostrils; all tastes by the mouth; and by the sensation of the whole body, what is hard or soft, hot or cold, smooth or rugged, heavy or light - either external or internal to the body. All these things the great recesses, the hidden and unknown caverns of memory receive and store, to be retrieved and brought forth when needed, each entering by its own gate. Yet the things themselves do not enter, but only the images of the things perceived are there, ready to be recalled in thought. But how these images are formed, who can tell? It is plain, however, which sense brought each one in and stored it up. For even while I dwell in darkness and silence, I can produce colours in my memory if I choose, and I can discern between black and white. Sounds do not break in and alter the image brought in by my eyes which I am reviewing, though they also are there, too, and they immediately appear. And though my voice is still and my throat silent, I can sing as much as I will. Those images of colours do not intrude, even though they are there, when another memory is called for which came in by way of the ears. So it is with other things brought in and stored up by the other senses - I can recall them at my pleasure, Yes, I can tell the fragrance of lilies from violets, though I smell nothing; I prefer honey to sweet wine, smooth surfaces to rough ones - at the time neither tasting nor handling, but only remembering.

These things I do inside myself, in that vast hall of my memory. For present there with me are heaven, earth, sea and whatever I could think on them, in addition to what I have forgotten. There also I meet with myself, and recall myself - what, when and where I did a thing, and what my feelings were when I did it. All that I remember is there, either personal experiences or what I was told by others. Out of the same store I continually combine with the past, fresh images of things experienced, or what I have believed from what I have experienced. From these I can project future actions, events and hopes, and I can reflect on all these again in the present. I say to myself, in that great storehouse of my mind, filled with the images of so many and such great things, "I will do this or that, and this or that will follow." "Oh, would that this or that might be!" "May God prevent this or that!" This is the way I talk to myself, and when I speak, the images of all I speak about are present, out of the same treasury of memory. I could not say anything at all about them if their images were not there.

Great is this power of memory, exceedingly great, O my God: a large and boundless chamber! Who has ever sounded the depths of it? Yet this a power of mine, and belongs to my nature. But I do not myself comprehend all that I am. Therefore the mind is too narrow to contain itself. But where can that part be which it does not itself contain? Is it outside it and not inside? How then does it not comprehend itself? A great wonder arises in me; I am stunned with amazement at this. And men go outside themselves to admire the heights of mountains, the mighty waves of the sea, the broad tides the heights of mountains, the mighty waves of the sea, the broad tides of rivers, the width of the ocean and the circuits of the stars, passing by themselves. They do not wonder at the fact that when I spoke of all these things, I did not see them with my eyes, yet I could not have spoken of them unless I then inwardly saw with my memory the mountains, waves, rivers and stars which I have seen and that ocean which I believe to exist, and with the same vast spaces between them as if I saw them outside myself. Yet I did not actually draw them into myself by seeing them, when I beheld them with my eyes, but only their images. And I know which sense of the body impressed each of them on me.

Yet these are not all the immeasurable capacity of my memory retains. here also is all that I have learned of the liberal sciences and have not yet forgotten - removed as it were to some inner place, which is yet no place. In this case it is not the images which are retained, but rather, the things themselves. For whatever literature, whatever art of debating, however many kinds of questions I know, they exist in my memory as they are - I have not taken in their image and left out the thing itself. It is not as though it had sounded and passed away like a voice retained in the ear, which can be recalled as if it still sounded when it no longer sounded. Nor is it like an odour that evaporates into the air as it passed, affecting the sense of smell, and from it carries an image of itself into the memory which we renew when we recall it. Nor is it like food, which verily has no taste in the belly, but yet is still tasted in some way in the memory; nor as anything which the body feels by touch and which the memory still conceives when removed from us. For those things themselves are not transmitted into the memory, but their images are caught up and stored, with an admirable swiftness, as it were, in wonderful cabinets, and from wonderfully brought forth by the act of remembering.

But now when I hear that there are three kinds of questions - whether a thing is, what it is, of what kind it is - I do indeed hold the images of the sounds which make up these words, and I know that those sounds passed through the air with a noise and then ceased to be, But the questions themselves which are conveyed by these sounds, I never reached with any sense of my body, nor do I ever see them at all except by the mind. Yet I have not laid up their images in my memory, but these very questions themselves. How they entered into me, let them say if they van; for I have gone over all the avenues of my flesh, and cannot find how they entered. For the eyes say, "If those images were coloured, we reported about them." The ears say, "If they made a sound, we gave you knowledge of them." The nostrils say, "If they have any smell, they passed by us." The taste says, "Unless they have a flavour, do not ask me." The touch says, "if it has no size, I did not handle it, and if I did not handle it, I have no account of it."

Whence and how did these things enter my memory? I do not know. For when I learned them, I gave no credit to another man's mind, but recognized them in mine; and approving them as true, I commended them to my mind, laying them up as it were, where I could get at them again whenever I wished. There they were then [in my mind] before I stored them in my memory. Where then, or why, when they were spoken, did I acknowledge them and say, "So it is! It is true," unless they were already in the memory, but so thrown back and buried as it were in deeper recesses, that if the suggestion of another had not drawn them forth, I may have been unable to conceive of them? - Saint Augustine here is very near the Platonic teaching, that learning is remembering. In his Retractions (1,8:2) he gave up this opinion, saying rather that the mind has a natural affinity for the things of the intelligible world. - 

Thus we find that to learn those things whose images do not come to us by way of the senses, but which we know by themselves as they are, without images, is nothing more than taking the things the memory already has - scattered and unarranged. By marking and careful attention we gather them, as it were in that same memory where they lay unknown before scattered and ignored, so that they can readily occur to the mind now familiarized with them. And how many things of this kind does my memory hold which have already been discovered, and as I said, placed as it were handily, which we are said to have learned and come to know? And if I for some short space should cease to call them back to mind, they would again be so buried, and glide back, as it were, into the deeper recesses, that they would have to be drawn out again as if new from the same place. For there is no where else for them to go, but they must be drawn together again that they may be known. That is to say, they must be collected together from their scattering. From this the word to cogitate comes, For cogo [I collect] and agito [I do frequently], facio [I make] and facito [I make frequently]. But the mind has appropriated to itself this word, cogito, so that, not what is collected anywhere, but only what is recollected, that is, brought together in the mind, is properly said to be cogitated or through upon.

The memory also contains innumerable principles and laws of numbers and dimensions, none of which have been impressed upon it by bodily sense, since they have neither colour, sound, taste, smell nor touch. I have heard the sound of the words by which they are signified, but the sounds are other than the things themselves. For the sounds are different in Greek than in Latin, but the things are neither Greek or Latin, nor any other language. I have seen the lines of architects, the very finest, like a spider's thread; but the truths they express are not the images of those lines, which my physical eye saw, The architect knows them without any use whatsoever of a body, by recognizing them within himself. I have perceived, also, with all the senses of my body the numbers of the things which we count, but those numbers themselves by which we count are different. They are not the images of things we count, and therefore they simply are. Let him who does not see these truths laugh at me for saying them, While he derides me, I will pity him.

I hold all these things in my memory, and I remember how I learned them, I remembered, too, having heard many things erroneously offered against the truth of them, and though they are false, yet it is not false to have remembered them. I perceive that it is one thing to distinguish these things and another  to remember that I have often distinguished them when I thought upon them. I remember both that I have often understood these things in the past, and I am storing up in my memory what I now discern and understand about them, so that later on I can recall what I now understand. Therefore I remember that I have remembered, so that if later on I should call to mind that I was once able to remember these things, it will be by the power of memory that I shall recall it.

The same memory contains the feelings of my mind - not in the same way that my mind contains them when it feels them, but in quite a different way, according to a power peculiar to memory. For without rejoicing, I remember that I have rejoiced. Without sorrow, I recollect my past sorrow. And what I once feared, I review without fear; without desire, I call to mind past desire. Sometimes, on the other hand, I remember my past sorrow with joy, and my past joy with sorrow.

This is not to be wondered at as regards the body, for the mind is one thing, the body another. If therefore remember some past pain of the body with joy, it is not so strange. But this very memory itself is mind - foe when we want something remembered, we say "See that you keep this in mind." And when we forget, we say, "It did not come to my mind," or "It slipped my mind," calling the memory itself the mind.

Since this is so, how is it, that when I remember my past sorrow with sorrow with joy, the mind has joy while the memory has sorrow? The mind rejoices over the joyfulness which is in it, while the memory is not sad while retaining the sadness in it, Does the memory perchance not belong to the mind? Who will say so? The memory then is, as it were, the belly of the mind, and joy and sadness are like sweet and bitter food. When these are committed to the memory, they are, as it were, passed into the belly, where they may be stowed but not tasted. It is ridiculous to consider this comparison, but yet they are not totally unalike.

But, consider this. It is out of my memory that I say there are four basic emotions of the mind - Page Two -    

-     WELCOME TO SACRED SCRIPTURE / WORD OF GOD / HOLY BIBLE READER'S COMMUNITY     - 

Wishing you, 'Happy Reading', and may God, the Father, the Son of the living God, Jesus Christ, fills your heart, mind, thoughts, and grants you: The Holy Spirit, that is, Wisdom, Knowledge, Understanding, Counsel, Piety, Fortitude, Fear of the Lord, and also His fruits of the Holy Spirit, that is, Love, Joy, Peace, Patience, Kindness, Goodness, Trustfulness, Gentleness and Self-Control. Amen! God blessing be upon you!

Why do you call Me, "Lord, Lord" and not do what I say?' "Everyone who comes to Me and listens to My words and acts on them - I will show you what he/she is like. He/She is like a man/woman who when he/she built his/her house dug, deep, and laid the foundations on rock; when the river was in flood it bore down on that house but could not shake it, it was so well built. But the one who listens and does nothing is like the man/woman who built his/her house on soil, with no foundations: as soon as the river bore down on it, it collapsed; and what a ruin that house became!" - Luke 6:46-49 - 

If we live by the truth and in love, we shall grow in all ways into Christ Jesus, who is the head by whom the whole body is fitted and joined together, every joint adding its own strength, for each separate part to work according to it function. So the body grows until it has built itself up, in love." - Ephesians 4:15-16 - 

I still have many things to say to you but they would be too much for you now. But when the spirit of truth comes, he will lead you to the complete truth, since he will not be speaking as from himself, but will say only what he has learnt; and he will tell you of the things to come. He/She will glorify me, since all he/she tells you will be taken from what is mine. Everything the Father has is mine; that is why I said: all he/she tells you will be taken from what is mine." - John 16:12-15 - 

-   THE  EXAMINED  LIFE   - The Confessions changes focus at this point and becomes more philosophical and theological. Here we begin to hear the self-examination of the Bishop of Hippo - Saint Augustine - and his interpretation of the nature of knowledge and of creation itself. -

Let me know you, Lord, who know me; let me know you even as I am known. O strength of my soul, enter it and make it fit for you, that you may enjoy it without spot and wrinkle. This is my hope; therefore I speak, and in this hope I rejoice when I rightly rejoice. The less other things of this life deserve our sorrow, the more we weep for them; and the more they ought to be sorrowed for, the less men weep for them. For behold, you love truth and he who knows the truth comes to the light. This I would do in my heart before you in this confession and in my writing before many witnesses.

What is there in me that could be hidden from you, O Lord, to whose eyes the depths of man's conscience is bare, even though I did not confess it? I might hide you from myself, but not myself from you. But now my groanings bear witness that I am displeased with myself and that you shine brightly and are pleasing, beloved and desired. I am ashamed of myself and renounce myself, and choose you, for I can neither please you nor myself except in you. Therefore I am open to you, Lord, with all that I am and whatever benefit may come from my confession to you, I have spoken. I do not confess merely with words and fleshly sounds, but with the words of my soul and the cry of my thoughts which your ear knows. For when I am wicked, confession to you is nothing more than to displeased with myself. But when I am truly devout, it is to ascribe glory to you; because you, Lord, bless the godly, but first you justify him who is ungodly. - From Romans 4:5. St. Augustine understands justifico in the sense of making actually just (righteous) He recognizes the possibility of interpreting the word in the sense of being reckoned just, but uniformly adopts the former interpretation. - My confession then, O my God, is made both silently and yet not silently, for in sound it is silent, but in affection, it cries aloud. For I neither utter any right thing to others which you have not already heard from me, nor do you hear any such things from me which you have not first said to me.

But what do I have to do with men that they should hear my confessions, as if they could heal all my infirmities? They are a race, curious to know the lives of others, slow to amend their own. Why they seek to hear from me what I am, who will not hear from you what they themselves are? And how do they know, when from myself, whether I speak the truth, since no man knows what is in man, but the spirit of man which is in him? But if they hear from you about themselves, they cannot say, "The Lord lies." For what is it to hear from you of themselves, but to know themselves? And who knows and says, "It is false," unless he lies to himself? But because charity believes all things - at least among those whom it knits together with itself as one - I, too, Lord will confess to you in such a way that men may hear, though I cannot prove to them that my confession is true; yet those whose ears are opened to me by charity will believe me.

But, O my inmost Physician, make plain to me what benefit I may gain by doing it. You have forgiven and covered my past sins that you might make me happy in you, changing my soul by faith and your sacrament. When my confessions of them are read and heard, they stir up the heart. No longer does it sleep in despair and say "I cannot," but awakes in the love of your mercy and the sweetness of your grace, by which whoever is weak is made strong, when he becomes conscious of his own weakness by it. And the good delight to hear of the past evils of those who are now freed from them - not because they are evils, but because they were and no longer are.

What does it profit me, O Lord my God, what does this book gain me, to confess to men in your presence what I now am? My conscience confesses daily to you, trusting more in the hope of your mercy than is its own innocence. For I have seen and spoken of the fruit of knowing what I have been, but what I now am, at the very time of making these confessions, various people want to know, both those who have known me and those who have not, who have heard from me or of me. But their ear is not at my heart, where I am. They wish to hear me confess what I am within, where neither their eye, nor ear, nor understanding can read. They wish it, ready to believe it - but will they know? For charity which makes them good tells them that I do not lie in my confessions, and charity in them believes me.

But what good purpose do they wish to hear this? Do they want to rejoice with me when they hear how near by your grace I approach to you? Do they wish to pray for me when they hear how much I am held back by my own weight? To such I will disclose myself? - This book has been called one of the most honest soul inventories extant from the ancient world - For it is no little gain, O Lord my God, that thanks should be given to you on our behalf, and that you should be entreated for us. Let the brotherly soul love in me what you teach is to be loved, and lament in me what you teach is to be lamented, Let it be a brotherly, not an alien soul - not one of those strange children, whose mouth speaks vanity, and whose right hand is the hand of falsehood. But let it be the soul of my brethren who, when they approve, rejoice for me, and when they disapprove, are sorry for me; because whether they approve or disapprove, they love me. To such I will disclose myself; they will breathe freely at my good deeds, sigh for my ill. My good deeds are your appointments and your gifts. My evil ones are my offences and your judgements. Let them breathe freely at the one and sigh at the other. Let hymns and weeping go up into your sight from the hearts of my brethren, your censers. - The praying Christian is pictured as a thurible, a vessel for burning incense in the Temple [or in the Church]. Cf. Psalms 141:2; "Let my prayer be counted as incense before thee." - And be pleased, O Lord, with the incense of your holy temple; have mercy on me according to your great mercy for your own name's sake. And do not on any account leave what you have begun in me, but perfect my imperfections.

This is the fruit, the profit of my confession of what I am, not of what I have been: to confess this, not only before you, in a secret exultation with trembling, and a secret sorrow with hope, but in the ears of the believing sons of men, sharers of my joy, partners in my mortality, my fellow pilgrims, who have gone before me, and are to follow on - companions of my way. These are your servants, my brethren, who are your sons by your will. They are my masters, whom you command me to serve if I would live with you and in you. But this, your Word, would mean little to me if it only commanded by speaking, without going before in action. This then I do in deed and word. This I do under your wings, for it would be too great a peril if my soul were not subjected to you under your wings and my infirmities known to you. I am but a little one, but my Father ever lives, and my Guardian is sufficient for me. For he is the same who gave me life and defends me, and you yourself are all my good. You, Almighty One are with me, yes, even before I am with you. To those then whom you command me to serve I will show, not what I have been, but what I now am, and what I continue to be. But I do not judge myself. Thus, therefore would I be heard.

You, Lord, are my judge, because, although no man knows the things of a man but the spirit of a man which is in him, yet there is something of a man which the spirit of man that is in him, itself, does not know. But you, Lord, know him completely, for you made him. And although I despise myself in your sight and account myself dust and ashes, I know something of you which I do not of myself. Truly, now we see through a glass darkly, not face to face as yet. As long, then, as I am absent from you, I am more present with myself than with you. And I know that you cannot be violated, but I do not know which temptations I can resist and which I cannot. There is hope, because you are faithful, who will not allow us to be tempted beyond our ability; but will with the temptation also made a way of escape, so that we may be able to bear it. I will confess then what I know of myself, I will confess also what I do not know of myself. What I know of myself I know by your right shining upon me; and what I do not know of myself, I continue not to know until my darkness becomes as the noonday in the light of your countenance.

I love you, Lord, without any doubt, but with assured certainty. You have stricken my heart with your Word, and I love you. Yes, also, heaven and earth and all that is in them on every side bid me to love you. They will not cease to say so to everyone, so that they are without excuse. But more profoundly, you will have mercy on whom you will have mercy, and compassion on whom you will have compassion. Otherwise, the heaven and the earth speak your praises to deaf ears.

But what do I love when I love you? Not the beauty of bodies, nor the fair harmony of time, nor the brightness of the light, so gladsome to our eyes; not the sweet melodies of various songs, nor the fragrant smell of flowers and ointments and spices; not manna and honey; not the limbs that physical love likes to embrace. It is none of these that I love when I love my God. Yet I live a kind of light, a kind of melody, a kind of fragrance, a kind of food, and a kind of embrace when I love my God: the light, the melody, the fragrance, the food, and the embrace of the inner man, where there shines into my soul what space cannot contain, and there sounds what time cannot carry away. I breathe a fragrance which no breeze scatters, and I taste there what is not consumed by eating; and there I lie in the embrace that no satiety can ever separate. This is what I love when I love my God.

And what is it? I asked the earth, and it answered me, "I am not he." And whatever is in the earth confessed the same. I asked the sea and its deeps, and the living, creeping things, and they answered, "We are not your God; seek him above us." I asked the moving air; and the whole air with its inhabitants answered, "Anaximenes was deceived; I am not God." - From Cicero: "After Anaximander came Anaximenes, who taught that the air is God." On the Nature of the Gods. - I asked the heavens, sun, moon, stars. "No," say they, "we are not the God whom you seek." And I replied to all things that throng about the senses of my flesh, "you have told me of my God, that you are not he. Tell me something of him." And they cried, "he made us." My questioning of them was my thoughts about them, and their form of beauty gave the answer, And I turned myself to myself, and said to myself, "What are you?" And I answer, "A man." And behold, in me there appear both soul and body, one outside and the other within. By which of these should I seek my God? I had sought him in the body from earth to heaven, as far as I could send my eyesight as messengers. But the better part is the inner, for to it, as to a ruler and judge, all the bodily messengers reported the answers of heaven and earth and all things in them, who said, "We are not God, but he made us." These things my inner man knew by means of the outer. I, the inner man, knew them. I, the mind, knew them through the senses of my body. I asked the whole frame of the world about my God; and it answered me, "I am not he, but he made me."

Is not this outward appearance visible to all who have use of their senses? Why then does it not say the same thing to all? Animals small and great see it, but they cannot ask it anything, because their senses are not endowed with reason, so they cannot judge what they see. But men can ask, so that the invisible things of God may be clearly seen, being understood by the things that are made. But in loving them, they are brought into subjection to them, and subjects cannot judge. - Plotinus said that to admire, to take as an object of pursuit anything different from one's own nature, is to acknowledge one's inferiority to it - Nor do these things answer unless the questioners can judge. the creatures do not change their voice, they do not appear one way to this man, another to that; but appearing the same way to both, they are dumb to one and speak to the other. rather, they speak to all, but only those understand who compare the voice received externally with the internal truth. For truth says to me, "Neither heaven nor earth nor any other body is your God." This, their very nature says to him who sees them, "They are a mass; a mass is less in part than in the whole." Now I speak to you, O my soul, you are my better part, for you quicken the whole mass of my body, giving it life. Nobody can give life to a body. But your God is the Life of your life.

What do I do, then, when I love my God? Who is he who is so high above my soul? By my very soul I will ascend to him. I will soar beyond that power by which I am united to my body, filling its whole frame with life. But I do not find God by that power, for then, so could horse and mule that have no understanding find him, for it is the same power by which their bodies live. - The Latin word is anima - physical life. Saint Augustine sees animals as possessing the interior sensus which corelates the data of sense perception, but lacks ratio - the reason, which forms judgements. But there is another power, not only that by which I am made alive, but that, too, by which I imbue my flesh with sense, which the Lord has made for me, commanding the eye not to hear and the ear not to see; but commanding the eye that I should see through it, and the ear that I should hear through it, and the several other senses, what is to each their own proper place and functions. Through these senses, I, as a single mind, act. I will go beyond this power of mine, too, for the horse and mule also have this power, for they also perceive through their bodily senses.

I will move on, then, beyond this power of my nature, rising by degrees to him who made me. And I come to the fields and spacious palaces of my memory, where the treasures of innumerable images are stored, brought there from all sorts of things perceived by the senses. Further, there is stored up in memory whatever thoughts we think, either by enlarging or diminishing, or changing in any other way those things which the senses have brought in; and whatever else has been committed and stored up, which forgetfulness has not yet swallowed up and buried. When I enter there, I ask what I want brought forth, and some things appear instantly; others must be sought after longer, and are brought, as it were, out of some inner storage place. Still others rush out in crowds, and while only one thing is desired and asked for, they leap into view as if to say, "Do you perhaps want me?" I drive these away from the face of my remembrance with the hand of my heart until what I wanted is unveiled and appears in sight out of its secret place. Other things come up readily, in unbroken order, as they are called for - those in front giving way to those that follow; and as they make way, they are hidden from sight, ready to come back at my will. All of this takes place when I repeat something by heart.

And all these things are preserved distinctly and under general heads, each having entered my memory by its own particular avenue: light and colours and forms of bodies, by the eyes; all sorts of sounds by the ears; all smells by the avenue of the nostrils; all tastes by the mouth; and by the sensation of the whole body, what is hard or soft, hot or cold, smooth or rugged, heavy or light - either external or internal to the body. All these things the great recesses, the hidden and unknown caverns of memory receive and store, to be retrieved and brought forth when needed, each entering by its own gate. Yet the things themselves do not enter,.............. -  Page  One  -    

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Wishing you, 'Happy Reading', and may God, the Father, the Son of the living God, Jesus Christ, fills your heart, mind, thoughts, and grants you: The Holy Spirit, that is, Wisdom, Knowledge, Understanding, Counsel, Piety, Fortitude, Fear of the Lord, and also His fruits of the Holy Spirit, that is, Love, Joy, Peace, Patience, Kindness, Goodness, Trustfulness, Gentleness and Self-Control. Amen! God blessing be upon you!

Why do you call Me, "Lord, Lord" and not do what I say?' "Everyone who comes to Me and listens to My words and acts on them - I will show you what he/she is like. He/She is like a man/woman who when he/she built his/her house dug, deep, and laid the foundations on rock; when the river was in flood it bore down on that house but could not shake it, it was so well built. But the one who listens and does nothing is like the man/woman who built his/her house on soil, with no foundations: as soon as the river bore down on it, it collapsed; and what a ruin that house became!" - Luke 6:46-49 - 

If we live by the truth and in love, we shall grow in all ways into Christ Jesus, who is the head by whom the whole body is fitted and joined together, every joint adding its own strength, for each separate part to work according to it function. So the body grows until it has built itself up, in love." - Ephesians 4:15-16 - 

I still have many things to say to you but they would be too much for you now. But when the spirit of truth comes, he will lead you to the complete truth, since he will not be speaking as from himself, but will say only what he has learnt; and he will tell you of the things to come. He/She will glorify me, since all he/she tells you will be taken from what is mine. Everything the Father has is mine; that is why I said: all he/she tells you will be taken from what is mine." - John 16:12-15 - 

MERRY CHRISTMAS to you and to all Christians who celebrating "The Birthday of Life!" Historically, the word "Christmas" comes from the Old English 'Cristes Maesse' or 'Cristes-Messe' means "Christ's Mass". However, the Sacred Scripture/Holy Bible ascribes no specific date to our "Saviour" the Lord Jesus Christ, but His birthday is celebrated on a memorable feast pertaining to it in AD 200 by Saint Clement of Alexandria ( 150-215 ) and was recorded that the celebration was in 336 as was written in the Roman Chronograph, 354. It is very likely December 25th came to be accepted as the 'Birthday of Jesus' because it was on this day - 25th December and in according to the Julian calendar and 6th January according to the Egyptian. 

In fact, Saint John Chrysostom - 4th century - commended "Who indeed is as unconquerable as our Lord Jesus Christ". As a result, the new feast celebration of the Incarnation of God-Man, that is, Jesus manifestation in the flesh, fully human and fully divine. Hence, it was adopted by the Council of Nicaea in 325 and before the end of the century it was adopted in liturgical practice, to the profession of faith and worship.

"With the Lord Jesus Christ coming, Jesus taught us to eradicate every vice, and live a life of righteousness in the faithful observance of our duties. Jesus chose his first earthly adorers from among good, simple and upright shepherds because they had a lively faith. How do we rank alongside the shepherds?" - Blessed Rev. Fr. James Alberione (1884-1971) -   

The Vigil of Christmas is the night that took place when heaven, earth and the Son of the living God; Jesus Christ became man. "What the human mind could never have conceived, or hope for, God has bestowed upon us" - Saint John Chrysostom - 

"Seeing that many others have undertaken to draw up accounts of the events that have taken place among us, exactly as these were handed down to us by those who from the outset were eyewitnesses and ministers of the world. I in my turn, after carefully going over the whole story from the beginning, have decided to write an ordered account for you. Theophilus, so that your Excellency may learn how well founded the teaching is that you have received." - Luke 1:1-4 - 

O come, O come, Emmanuel, and ransom captive Israel, the mourns in lonely exile here, until the Son of the living God appear. Rejoice! Emmanuel shall come to you, O come, O Wisdom from on high, who ordered all things mightily. The Blessed Virgin Mary had a baby boy and His name was Jesus and come from the glorious kingdom. The angels sang when the baby boy born and proclaimed Him the "Saviour Jesus". Indeed, joy to the world! The Lord Jesus is come and let the earth receive Him and heaven and nature sing. Joy to the earth and joy to the world. The Saviour Jesus reigns forever and ever. He rules the world with love, truth and grace. Hence, come and worship. Worship the Lord Jesus Christ, son of the living God, the newborn 'King'. Amen!

The empty tomb. The angel's message - On the first day of the week, at the first sign of dawn, they went to the tomb with the spices they had prepared. They found that the stone had been rolled away from the tomb, but on entering discovered that the body of the Lord Jesus was not there. As they stood there not knowing what to think, two men in brilliant clothes suddenly appeared at their side. Terrified, the women lowered their eyes. But the two men said to them, 'Why look among the dead for someone who is alive? Jesus is not here; he has risen. Remember what Jesus told you when he was still in Galilee: that the Son of Man had to be handed over into the power of sinful men and be reconciled, and rise again on the third day.'

The apostles refuse to believe the women - When the women returned from the tomb they told all this to the Eleven and to all the others. The women are Mary of Magdala, Joanna, and Mary the mother of James. The other women with them also told the apostles, but this story of theirs seemed pure nonsense, and they did not believe them.

Peter at the tomb - Peter went running to the tomb. He bent down and saw the binding cloths but nothing else; he then went back home, amazed at what had happened.

The road to Emmaus - That very same day, two of them were on the way to a village called Emmaus, seven miles from Jerusalem, and they were talking together about all that had happened. Now as they talked this over, Jesus himself came up and walked by their side; but something prevented them from recognising him. Jesus said to them, 'What matters are you discussing as you walk along?' They stopped short, their faces downcast.

Then one of them, called Cleopas, answered him, 'You must be the only person staying in Jerusalem who does not know the things that have been happening there these last few days.' 'What things?' Jesus asked. 'All about Jesus of Nazareth' they answered 'who proved he was a great prophet by the things he said and did in the sight of God and of the whole people; and how our chief priests and our leaders handed Jesus over to to be sentenced to death, and had him crucified. Our own hope had been that he would be the one to set Israel free. And this is not all: two whole days have gone by since it all happened; and some women from our group have astounded us: they went to the tomb in the early morning, and when they did not find Jesus body, they came back to tell us they had seen a vision of angels who declared Jesus was alive. Some of our friends went to the tomb and found everything exactly as the women had reported, but of him they saw nothing.'

Then Jesus said to them, 'You foolish men! So slow to believe the full message of the prophets! Was it not ordained that the Christ should suffer and so enter into his glory?' Then, starting with Moses and going through all the prophets, Jesus explained to them the passages throughout the sacred scriptures that were about himself.

When they drew near to the village to which they were going, he made as if to go on; but they pressed Jesus to stay with them. 'It is nearly evening' they said 'and the day is almost over.' So he went in to stay with them. Now while Jesus was with them at table, he took the bread and said the blessing; then Jesus broke it and handed it to them. And their eyes were opened and they recognised Jesus; but he had vanished from their sight. Then they said to each other, 'Did not our hearts burn within us as he talked to us on the road and explained the sacred scriptures to us? 

They set out that instant and returned to Jerusalem. There they found the Eleven assembled together with their companions, who said to them, 'Yes, it is true. The Lord Jesus has risen and has appeared to Simon.' Then they told their story of what had happened on the road and how they had recognised Jesus at the breaking of bread.

Jesus appears to the apostles - They were still talking all this when Jesus himself stood among them and said to them, 'Peace be with you!' In a state of alarm and fright, they thought they were seeing a ghost. But Jesus said, 'Why are you so agitated and why are these doubts rising in your hearts? Look at my hands and feet; yes, it is I indeed. Touch me and see for yourselves; a ghost has no flesh and bones as you can see I have.' And as Jesus said this he showed them his hands and feet. Their joy was so great that they still could not believe it, and they stood there dumbfounded; so Jesus said to them, 'Have you anything here to eat?' And they offered Jesus a piece of grilled fish, which he took and ate before their eyes.

Last instructions to the apostles - Then Jesus told them, 'This is what I meant when I said, while I was still with you, that everything written about me in the Law of Moses, in the Prophets and in the Psalms, has to be fulfilled'. Jesus then opened their minds to understand the sacred scriptures, and Jesus said to them, 'So you see how it is written that the Christ would suffer and on the third day rise from the dead, and that, in his name, repentance for the forgiveness of sins would be preached to all the nations, beginning from Jerusalem. You are witnesses to this.

'And now I am sending down to you what the Father has promised. Stay in the city then, until you are clothed with the power from on high.'

The ascension - Then Jesus took them out as far as the outskirts of Bethany, and lifting up his hands Jesus blessed them. Now as Jesus blessed them, he withdrew from them and was carried up to heaven. They worshipped Jesus and then went back to Jerusalem full of joy; and they were continually in the Temple praising God. - Luke 24:1-53 -

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Wishing you, 'Happy Reading', and may God, the Father, the Son of the living God, Jesus Christ, fills your heart, mind, thoughts, and grants you: The Holy Spirit, that is, Wisdom, Knowledge, Understanding, Counsel, Piety, Fortitude, Fear of the Lord, and also His fruits of the Holy Spirit, that is, Love, Joy, Peace, Patience, Kindness, Goodness, Trustfulness, Gentleness and Self-Control. Amen! God blessing be upon you!

Why do you call Me, "Lord, Lord" and not do what I say?' "Everyone who comes to Me and listens to My words and acts on them - I will show you what he/she is like. He/She is like a man/woman who when he/she built his/her house dug, deep, and laid the foundations on rock; when the river was in flood it bore down on that house but could not shake it, it was so well built. But the one who listens and does nothing is like the man/woman who built his/her house on soil, with no foundations: as soon as the river bore down on it, it collapsed; and what a ruin that house became!" - Luke 6:46-49 - 

If we live by the truth and in love, we shall grow in all ways into Christ Jesus, who is the head by whom the whole body is fitted and joined together, every joint adding its own strength, for each separate part to work according to it function. So the body grows until it has built itself up, in love." - Ephesians 4:15-16 - 

I still have many things to say to you but they would be too much for you now. But when the spirit of truth comes, he will lead you to the complete truth, since he will not be speaking as from himself, but will say only what he has learnt; and he will tell you of the things to come. He/She will glorify me, since all he/she tells you will be taken from what is mine. Everything the Father has is mine; that is why I said: all he/she tells you will be taken from what is mine." - John 16:12-15 -      

On this day, the One, Holy, Catholic, Apostolic Church looks back to her origin, history and celebrates solemnly the memory of the two most important men: Saint / Apostle Peter and Apostle / Saint Paul were referred to as "the two pillars of the One, Holy, Catholic, Apostolic Church", burning for Christ Jesus, illuminating the way to Heaven. That is, determined and embossed in her life who molded her in the early stages, leaving an indelible mark on her very foundation and character. 

Saint/Apostle Peter - "Simon, son of Jonah" - Peter's profession of faith; his pre-eminence - When Jesus came to the region of Caesarea Philippi Jesus put this question to his disciples, 'Who do people say the Son of Man is?' And they said, 'Some say he is John the Baptist, some Elijah, and others Jeremiah or one of the prophets'. ( Jesus claimed the title 'prophet' for himself only indirectly and obscurely, Matthew 16:14p; 21:11, 46; Mark 6:15p; Luke 7:16, 39; 24:19; John 4:19; 9:17. The title had messianic significance because the Jews confidently expected a revival of the spirit of  prophecy (extinct since Malachi) as a sign of messianic era. It was to revive either in person of Elijah. Matthew 17:10-11p, or in the form of a general outpouring of the Spirit, Acts 2:17-18, 33. ) 

Many (false) prophets did actually arise in Christ's time, ( Matthew 24:11, 24p. etc. John the Baptist was himself a prophet, Matthew 11:9p; 14:5; 21:26p; Luke 1:76, precisely because he was the Precursor who had come 'in the spirit of Elijah', Matthew 11:10p, 14; 17:12p. Nevertheless he denied (John 1:21+) that he was 'the prophet' foretold by Moses, Deuteronomy 18:15. This prophet, the early Christians believed, was Jesus and no other, Acts 3:22-26; John 6:4; 7:40. From Pentecost onwards, however, prophecy became a familiar charismatic phenomenon in the early Church, Acts 11:27+; for this reason the title prophet as applied to Christ soon dropped out and was replaced by others more suited to his unique function and person. ) 'But you,' Jesus said 'who do you say I am?' Then Simon Peter spoke up, 'You are the Christ,' Peter said 'the Son of the living God'. ( In the Gospel of Matthew, Peter acknowledges not only that Jesus is the Messiah but also that Jesus is Son of God; this second title is not found in the Gospel of Mark and Luke. Cf. also 14:33 with Mark 6:51f. Cf. Matthew 4:3+ ) 

Jesus replied, 'Simon son of Jonah, you are a happy man! Because it was not flesh and blood ( The expression indicates man, emphasising his material, limited nature as opposed to that of the spirit world. Sirach 14:18; Romans 7:5+; 1 Corinthians 15:50; Galatians 1:16; Ephesians 6:12; Hebrews 2:14; cf. John 1:13 ) that revealed this to you but my Father in heaven. So I now say to you: You are Peter ( Neither the Greek word petros nor even, as it seems, its Aramaic equivalent kepha ('rock') was used as a person's name before Jesus conferred it on the apostles' leader to symbolise the part he was to play in the foundation of the Church. This change of name had possibly been made earlier, cf. John 1:42; Mark 3:16; Luke 6:14 ) and on this rock I will build my Church. ( The Hebr. qahal which the Greek renders ekklesia means 'an assembly called together'; it is used frequently in the O.T. to indicate the community of the desert period, cf. Acts 7:38. Certain Jewish groups (among themselves as the chosen remnant of Israel (Isaiah 4:3+) which was to survive in 'the latter days'. These had also used the term that Jesus now adopts to indicate the messianic community, the community of the 'new alliance' sealed with his blood, Matthew 26:28+; Ephesians 5:25. By using the term 'assembly' side by side with that of 'kingdom of heaven', Matthew 4:17+, Jesus shows that this eschatological community (community of the 'end times') is to have its beginnings here on earth in the form of an organised society whose leader he now appoints. Cf. Acts 5:11+; 1 Corinthians 1:2+ ) And the gates of the underworld ( Greek: Hades; Hebrews: Sheol, the dwelling place of the dead, (cf. Numbers 16:33+). Here, its personified 'gates' suggest the powers of evil which first lead man into that dead which is sin and then imprison him once for all in eternal death. The Church's task will be to rescue the elect from death's dominion, from the death of the body and above all from eternal death, so that it may lead them into the kingdom of heaven, cf. Colossians 1:13; 1 Corinthians 15:26; Revelation 6:8; 20:13. In this the Church follows its Master who died, descended into the underworld, cf. 1 Peter 3:19+, and rose again, Acts 2:27, 31. ) can never hold out against it. 

I will give you the keys of the kingdom of heaven; whatever you bind on earth shall be considered bound in heaven; whatever you loose on earth shall be considered loosed in heaven.' ( The City of God, like the City of Death, has its gates too; they grant entrance only to those who are worthy of it. Peter has the keys. It is his function, therefore, to open or close to all who would come to the kingdom of heaven through the Church. 'Bind' and 'Loose' are technical rabbinic terms; primarily they have a disciplinary reference; one is 'bound' (condemned to) or 'loosed' (absolved from) excommunication. Their secondary usage is connected with doctrinal or juridical decisions: an opinion is 'bound' (forbidden) or 'loosed' (allowed). Of the household of God Peter is controller (the keys symbolise this, cf. Isaiah 22:22). In that capacity he is to exercise the disciplinary power of admitting or excluding those he thinks fit; he will also, in his administration of the community, make necessary decisions in questions of doctrinal belief and of moral conduct. The verdicts he delivers and the pronouncements he make will be ratified by God in heaven. Catholic exegetes maintain that these enduring promises hold good not only for Peter himself but also for Peter's successors. This inference, not explicitly drawn in the text, is considered legitimate because Jesus plainly intends to provide for his Church's future by establishing a regime that will not collapse with Peter's death. Two other texts, Luke 22:31f and John 21:15f, on Peter's primacy emphasise that its operation is to be in the domain of faith; they also indicate that this makes him head not only of the Church after the death of Christ but of the apostolic group then and there. )  Then Jesus gave the disciples strict orders not to tell anyone that (Jesus) he was the Christ. ( Vulg. 'Jesus Christ'. ) - Matthew 16:13-20 - 

Saint/Apostle Paul - Both Saint Peter and Saint Paul were men of action, the work, the teaching and the proclamation of our Lord Jesus Christ, as well as complementing that of the other, together with all the martyrs and genuine ardent lovers of the Lord Jesus Christ. "Before God and before Christ Jesus who is to be judge of the living and the dead, I put this duty to you, in the name of his Appearing and of his kingdom: proclaim the message and welcome or unwelcome, insist on it. Refute falsehood, correct error, call to obedience - but do all with patience and with the intention of teaching. The time is sure to come when, far from being content with sound teaching, people will be avid for the latest novelty and collect themselves a whole series of teachers according to their own tastes; and then, instead of listening to the truth, they will turn to myths. Be careful always to choose the right course; be brave under trails; make the preaching of the Good News your life's work, in thoroughgoing service." - 2 Timothy 4:1-5 - 

"As for me, my life is already being poured away as a libation, and the time has come for me to be gone. I have fought the good fight to the end; and I have run the race to the finish; I have kept the faith; all there is to come now is the crown of righteousness reserved for me, which the Lord, the righteous judge, will give to me on that Day: and not only to me but to all those who have longed for his Appearing." - 2 Timothy 4:6-8 -

Saint/Apostle Peter and Saint/Apostle Paul - They both earned that "crown of righteousness" around the same time (c.67) during the reign of Emperor Nero who was all out to decimate the Christian community. 

Saint/Apostle Peter was crucified, as foretold by the Lord Jesus Christ himself, on Vatican Hill (where today stands Saint Peter's Basilica), but upside down in deference to his feelings of unworthiness at dying in the position in which the Lord Jesus Christ had been crucified. 

Saint/Apostle Paul, a Roman citizen, was beheaded on the Ostian way at Tre Fontane, where now stands the magnificent Basilica of Saint Paul's Outside the Walls.

On 29 June (c.268). The bodies of the two martyrs were brought together at Saint Sebastian's catacomb and henceforth their feast day, ranked among the 12 most important liturgical celebrations of the One, Holy, Catholic, Apostolic Church. Hence, Saint/Apostle Peter and Saint/Apostle Paul 'feast day' has been jointly celebrated on 29th June. 'A day dedicated to a particular 'Saint.' 

Prayer and farewell wishes

May the Lord of peace himself give you peace all the time and in every way. The Lord be with you all. From me, PAUL, these greetings in my own handwriting. May the grace of our Lord Jesus Christ be with you all. - 2 Thessalonians 3:16-18 -

Personal news and final salutation -

May God the Father and the Lord Jesus Christ grant peace, love and faith to all the brothers and sisters. May grace and eternal life be with you all who love our Lord Jesus Christ. - Ephesians 6:22-24 -

Final warning and conclusion - My dear Timothy, take care of all that has been entrusted to you. Have nothing to do with the pointless philosophical discussions and antagonistic beliefs of the 'knowledge' which is not knowledge at all; by adopting this, some have gone right away from the faith. Grace be with you. - 1 Timothy 6:20-21 -

-     WELCOME TO SACRED SCRIPTURE / WORD OF GOD / HOLY BIBLE READER'S COMMUNITY     - 

Wishing you, 'Happy Reading', and may God, the Father, the Son of the living God, Jesus Christ, fills your heart, mind, thoughts, and grants you: The Holy Spirit, that is, Wisdom, Knowledge, Understanding, Counsel, Piety, Fortitude, Fear of the Lord, and also His fruits of the Holy Spirit, that is, Love, Joy, Peace, Patience, Kindness, Goodness, Trustfulness, Gentleness and Self-Control. Amen! God blessing be upon you!

Why do you call Me, "Lord, Lord" and not do what I say?' "Everyone who comes to Me and listens to My words and acts on them - I will show you what he/she is like. He/She is like a man/woman who when he/she built his/her house dug, deep, and laid the foundations on rock; when the river was in flood it bore down on that house but could not shake it, it was so well built. But the one who listens and does nothing is like the man/woman who built his/her house on soil, with no foundations: as soon as the river bore down on it, it collapsed; and what a ruin that house became!" - Luke 6:46-49 - 

If we live by the truth and in love, we shall grow in all ways into Christ Jesus, who is the head by whom the whole body is fitted and joined together, every joint adding its own strength, for each separate part to work according to it function. So the body grows until it has built itself up, in love." - Ephesians 4:15-16 - 

I still have many things to say to you but they would be too much for you now. But when the spirit of truth comes, he will lead you to the complete truth, since he will not be speaking as from himself, but will say only what he has learnt; and he will tell you of the things to come. He/She will glorify me, since all he/she tells you will be taken from what is mine. Everything the Father has is mine; that is why I said: all he/she tells you will be taken from what is mine." - John 16:12-15 -