WHO is so strong as never to be overcome by temptation, except he/she who has the grace of the Lord Jesus Christ for his/her helper? - Saint Augustine of Hippo - (354 - 430)

A CHEERFUL and glad spirit attains to perfection much more readily than a melancholy spirit. - Saint Philip Neri - (1515 - 1595)

DURING the course of the day, recollect as often as you can that you stand in the presence of God. Consider what He does and what you are doing. You will find His eyes turned towards you and perpetually fixed on you with an incomparable love. - Saint Francis de Sales - (1567 - 1622)

We need wings to go in search of Him, but have only to find a place where we can be alone and look upon Him present within us. - Saint Teresa of Avila - (1515 - 1582)

Perhaps there is nothing quite so important in the daily life of a Christian as the need to shine before men and women with the light of good example. We should live and act as other Christs, repeatedly setting before the eyes of our fellow men and women the silent testimony of our deeds and our devotion.

GOOD example is the most efficacious apostolate. You must be as lighted lanterns and shine like brilliant chandeliers among men/women. By your good example and your words, animate others to know and love God. - Saint Mary Joseph Rossello - (1811 - 1880)  

OUR life should be woven through and through with faith and generosity. - Blessed Raphaela Mary - (1850 - 1925)

You must practice first, all that you desire to teach others. - Saint Bernardine of Siena - (1380 - 1444) 

THINK well. Speak well. Do well. These three things, through the mercy of God, will make a man/woman go to Heaven. - Saint Camillus de Lellis - (1550 - 1614)

O FATHER, most merciful, who, in the beginning, didst create us; who, by the Passion of Thine Only Begotten Son, created us anew: work in us now, we beseech Thee, both to will and to do of Thy good pleasure. Grant us Thy heavenly benediction, that in whatever work we undertake, we may do all to Thy honour and Thy glory, that being kept from sin, and daily increasing in good works, we may show forth some service to Thee. Through Him who, with Thee and the Holy Spirit, live and reign, God, forever. Amen. - Saint Anselm of Canterbury - (1033 - 1109) -

Finally, we should never cease to pray for the necessary grace which will enable us to triumph over every difficulty. 

Let us ask for Divine grace. He/She who asks for anything else asks for nothing; not because all things are nothing, but because in comparison of such a thing, all else that can be desired is nothing at all. - Saint Augustine of Hippo - (354 - 430) - 

GRACE can do nothing without the will and the will can do nothing without grace. - Saint John Chrysostom - (347 - 407)

GRACE will not act without us, in order that we may will to do right. But when we will, it works along with us. Grace prevents him/her who is not willing, that he/she may will. It accompanies him/her who wills, lest he/she will in vain. - 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 16 - We are assaulted by these temptations daily, O Lord; without ceasing we are tried. Our daily furnace is the human tongue. And in this respect, too, you command continence [self-mastery] of us. Give what you command and command what you will. You know the groanings of my heart on this matter, and the rivers that flood my eyes. For I cannot ascertain how far I am clean of this plague, and I stand in great fear of my secret faults which your eyes perceive but mine do not. For other kinds of temptation I have some way of examining myself; in this, hardly any. For in keeping my mind from the pleasures of the flesh and from idle curiosity, I see how much I have been able to do without them, either voluntarily foregoing them or not having them available. Then I ask myself how much more or less troublesome it is to me not to have them. Riches may be desired that they may serve some one of these lusts, or two, or all of them. If the soul cannot tell whether it despises riches when it has them, it may cast them aside so that it may prove itself in this way. But to be without praise and to test our abilities in that regard, must we live wickedly, or lead a life so abandoned and atrocious that no one could know without detesting us? What greater madness could be said or thought? But if praise is usual, and if it ought to accompany a good life and good works, we ought to forego its company as little as we would the good life itself. Yet I cannot tell whether I shall be contended or troubled by being without something unless I am deprived of it.

What, then, do I confess to you, O Lord, in this kind of temptation? What, but that I am delighted with praise, but with truth itself more than with praise? For if it were proposed to me, whether I would rather, being mad or in error on all things, be praised by all men, or being consistent and well assured in the truth, be blamed by all, I see which I would choose. Yet I would rather that the approval of another should not even increase my joy for any good in me. I admit, though, that it does increase it, and more than that, that criticism diminishes it.

When I am troubled at this misery of mine, an excuse presents itself to me - of what value it is, only you know, O God, for it leaves me uncertain. Here it is: It is not self-control [continency] alone which you have commanded of us (that is, that we should hold back our love from certain things), but also righteousness as well (that is, upon what we bestow our love), and have wished us to love not only you but also our neighbour. Often when I am gratified by intelligent praise, I appear to my to be pleased by the competence or insight I see in my neighbour. In the same way, I seem to be sorry for the defect in him when I hear him criticize either what he does not understand or what is good. For I am sometimes grieved at the praise I get, either when those things are praised in me which I dislike in myself, or when lesser or trifling goods are more valued that they ought to be. But again, how do I know whether I am affected like these because I do not want him who praises me to differ from me about myself - not being influence by consideration for him, but because those same good things which please me in myself please me more when they please someone else as well? For, in a sense, I am not praised when my judgement of myself is not praised, whenever either those things which displease me are praised, or those which please me less are praised more. It seems then that I am uncertain about myself in this manner.

Behold, O Truth, in you I see that I ought not to be moved at my own praises for my own sake, but for the good of my neighbour. And whether this is so with me, I do not know. For concerning this I know less of myself than you do. I beseech you now, O my God, reveal me to myself, too, that I may confess to my brethren who are to pray for me where I find myself weak. Once again, let me examine myself more diligently. If, in the praise I receive I am moved with consideration for the good of my neighbour, why am I less moved if someone else is unjustly criticized than if it be myself? Why am I more irritated by reproach cast upon me than at that cast upon another in my presence with the same injustice? Do I not know this also? Or is it finally that I deceive myself, and do not the truth before you in my heart and speech? Put such madness be to me the sinner's oil to anoint my head.

I am poor and needy; yet I am better when in secret groanings I am displeased with myself and seek your mercy until what is lacking in my defective condition is renewed and made complete in that peace which the eye of the proud does not know.

The word which comes out of the mouth and the actions known to men bring with them a most dangerous temptation from the love of praise, which, to establish a certain glory of our own solicits and collects men's compliments. It tempts, even when I reprove myself for it within myself, on the very ground that it is reproved. Often a man glories even more vainly in his very scorn of praise. And so he is no longer avoiding vainglory when he glories in his scorn of vainglory. 

Within us, also, is another evil, arising out of the same kind of temptation, by which men become vain, pleasing themselves in themselves, though they do not please nor displease nor aim at pleasing others. But by pleasing themselves they greatly displease you. They do not merely take pleasure in things that are not good as if they were good, but take pleasure in things that are not good as if they were good, but take pleasure in your good things as if they were their own; or if, acknowledging the good things to be yours, they think they deserve them, or even if they regard them as from your grace, they do not use them with brotherly rejoicing but begrudge that same grace to others. In all these and similar perils and labours, you see the trembling of my heart. It is not so much that I never inflict these wounds on myself, as that they are ever anew healed by you.

Where have you not walked with me, O Truth, teaching me what to avoid and what to desire when I submitted to you what I could see here below and asked your counsel?........  -  Page 16  -

BY  SAINT AUGUSTINE OF HIPPO  

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

Just as God originally inspired the Sacred Scripture/Holy Bible, He has used this means to preserve His Word for future generations. But behind the writing lay periods of time when these messages were circulated in spoken form. [Oral Tradition] The stories of the patriarchs were passed from generation to generation by word of mouth before they were written. [Written Tradition] The messages of the prophets were delivered orally before they were fixed in writing. Narratives of the life and ministry of Christ Jesus were repeated orally for two or three decades before they were given written form.

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 - 

Your generous contribution and support is profoundly cherish. I sincerely pray that: God blessing be upon you, always. Amen! Bank transfer: Name: Alex Chan Kok Wah - Public Bank Berhad account no. 4076577113 - Country: Kuala Lumpur, Malaysia.        

The Saints counsel us to pray with humility and confidence, and never cease to persevere. 

It is on humble soul penetrates the heavens and presents itself before the throne of God and does not leave without God's looking on it and hearing it. "The prayer of him that humbleth himself shall pierce the clouds,... and he will not depart till the Most High behold." (Ecclus. 35:21). - Saint Alphonsus Liguori - (1696 - 1787)

 IT is on humble souls that God pours down His fullest light and grace. He teaches then what scholars cannot learn, and mysteries that the wisest cannot solve He can make plain to them - Saint Vincent de Paul - (1580 - 1660) 

THE great method of prayer is to have none. If in going to prayer one can form oneself a pure capacity for receiving the spirit of God, that will suffice for all method. - Saint Jeanne de Chantal - (1572 - 1641) 

PRAYER should be accomplished by grace and not by artifice. - Saint Jeanne de Chantal - (1572 - 1641)

PRAYER ought to be short and pure, unless it be prolonged by the inspiration of Divine grace. - Saint Benedict - (480 - 547)

LET us ask our Lord to work in us and through us, and let us do our utmost to draw Him down into our hearts, for He Himself has said: "Without Me you can do nothing." - Saint Madeleine Sophia Barat - (1779 - 1865)

GOD is more anxious to bestow His blessings on us than we are to receive them. - Saint Augustine of Hippo - (354 - 430)

God would not urge us to ask, unless He were willing to give. - Saint Augustine of Hippo - (354 - 430)

For prayer to be effective, our petitions should be for benefits worthily to be expected from God. "Ye ask, and receive not because ye ask amiss" (James 4. 3.) - Saint Thomas Aquinas - (1225 - 1274)

GOD will not hear our prayers unless we acknowledge ourselves to be sinners. We do this when we ponder on our own sins alone, and not on those of our neighbour. - Saint Moses the Ethiopian (IVth century) - 

He/She knows how to live well who knows how to pray well. - 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 15  - O Light that Tobit saw when with his eyes closed in blindness, he taught his son the way of life, and led the way himself with the feet of charity, never going astray. Or that Light which Isaac saw, when his bodily eyes were so dim by reason of old age that he could not see, it was granted him to bless his sons without knowing which was which, but in blessing them to know them. Or which Jacob saw, blind through great age but with an illumined heart, when he shed light upon the different races of people yet to come - foreshown in the persons of his sons - and he laid his hands, mystically crossed, on his grandchildren, the sons of Joseph, not as their father by his outward eye corrected  them, but as he himself inwardly discerned them. This is the true Light, the only one, and all who see and love it are one. But that corporeal light of which I spoke, seasons the life of this world for those who blindly love it with an enticing and fatal sweetness. They who know how to praise you for this earthly light, "O God, Creator of All," and sing of it in your hymns, but are not taken up with it in their sleep. Such I desire to be, I resist these seductions of the eyes, lest my feet by which I walk on your path be entangled. And I lift up my inward eyes to you, that you would be pleased to pluck my feet out of the snare. You do repeatedly pluck them out, for they are entangled. You do not cease to pluck them out, but I constantly remain fast in the snares set round me on all sides. For you shall neither slumber nor sleep, who keep Israel.

What innumerable things, made by various arts and products, in our clothing, shoes, vessels and every kind of work, in pictures, too, and various images - and these far in excess of all necessary and moderate use, and all devotional significance, men have added for the enthrallment of their own eyes! Outwardly they follow what they make themselves, and inwardly forsake him by whom they themselves were made - yes, and destroying that which he made in them!

I also sing a hymn to you, my God and my joy, for these things, and offer a sacrifice of praise to my Sanctifier for all those beautiful designs which pass through men's minds and are conveyed to artistic hands, coming from that Beauty which is above our souls, which my soul sighs after day and night. But as for the makers and followers of those outward beauties, they derive from that Beauty their power of judging them, but not of using them. And this power, too, is there, thought they do not see it, so they might not wander, but keep their strength for you and not dissipate it on delicious lassitudes. And though I speak this way and see this, I, too, get my steps entangled with these outward beauties, but you rescue me. O Lord, you rescue me, because your loving-kindness is ever before my eyes. For I am caught miserably, but you rescue me mercifully. Sometimes I am not even aware of this, not having become wholly entangled. At other times, the rescue is painful, because I was held fast in them.

So this is added another form of temptation, more complex in its peril. For besides the lust of flesh, which lies in the gratification of all our senses and pleasures, whose slaves wander far from you, are wasted and perish, the soul has, through those same bodily senses a certain vain and curious desire, cloaked under the name of knowledge and learning - not delighting in the flesh, but in making experiments through the flesh. This longing, since it originates in an appetite for knowledge, and since sight is the sense mainly used to acquire knowledge, and since sight is the sense mainly used to acquire knowledge, is called in divine language the lust of the eyes. For seeing properly belongs to the eye, yet we use this word in connection with the other senses, too, when we exercise them in the search for knowledge. For we do not say, "Listen how it glows!" or "Smell how it glistens," or "Taste how it shines," or "Feel how it gleams," for all these are said to be seen. Yet we not only say, "See how it shines," which the eyes alone can perceive; but we also say, "See how it sounds, see how it smells, see how it tastes, and see how hard it is." And so the general experience of the senses, as we said, is called the lust of the eyes, because the office of seeing, through properly belonging to the eyes, is applied to the other senses by analogy when they seek after any knowledge.

By this it may be more clearly discerned when the object of the senses is pleasure and when it is curiosity. For pleasure seeks objects that are beautiful, melodies, fragrant, tasty, soft; but curiosity, for the sake of novelty, seeks the very opposite as well, not in order to experience their trouble, but from the passion of experimenting and knowing.

What pleasure is there to see in a mangled corpse that which makes you shudder? And yet, if it is lying near, we flock to it, to be made sad and to turn pale. They fear they will see it in their sleep, as if anyone had forced them to look at it when they were awake, or any report of its beauty had attracted them to it! Thus it is also with the other senses, which would take too long to go through. From this malady of curiosity come all those strange sights exhibited in the theatre. From it men go on to search out the secret powers of nature (which do not pertain to us) which to know brings no profit, and which men desire to know simply for the sake of knowing. From this malady, too, with the same goal of gaining perverted knowledge, we consult the magical arts. Even in religion itself God is tempted when signs and wonders are demanded of him - not desired for any saving purpose, but merely to make trial of him.

In such a vast wilderness as this, full of snares and dangers, I have cut many of them off and thrust them out of my heart, as you have given me power to do, O God of my salvation. Yet when do I dare say - since so many things of this kind buzz on all sides about our daily life - when do I dare say that nothing of this sort engages my attention or causes an idle interest in me? True, the theatres no longer carry me away now-a-days, nor do I care to know the courses of the stars, nor did my soul ever consult departed spirits. I detest all unhallowed rites. But yet, O Lord my God, to whom I owe humble and single-hearted service, by what subtlety of suggestion does the enemy tempt me to require some sign from you! But I beseech you by our King, and by our pure and holy country Jerusalem, that as any consent on my part to such thoughts is far from me, so may it ever be farther and farther. But when I pray to you for the salvation of anyone, my goal and intention is far different. For you do what you will, and you give me the grace and will give me the grace to follow you willingly.

Nevertheless, in how many petty and contemptible things is our curiosity tempted daily, and who can recount how often we give in to it? How often, when people are telling idle tales, do we begin, as if we were tolerating them to keep offending the weak, and then gradually begin to take an interest in them! I do not go nowadays to the circus to see a dog chasing a hare, but if by chance I pass such a chase in the field, it may distract me even from some serious thought, and draw me after it - not that I turn aside the body of my horse, but by the inclination of my mind. And unless you, reminding me of my weakness, speedily warn me to lift my thoughts to you above the sight, or to despise it wholly and pass on by, I, vain creature that I am, will stand gazing at it.

When sitting at home, my attention is often distracted by a lizard catching flies, or by a spider entangling flies as they rush into her web. Is the feeling of curiosity different because they are but small creatures? I go on from such distractions to praise you, the wonderful Creator and Disposer of all things; but that is not what first attracts my attention. It is one thing to get up quickly; it is another not to fall. And of such things my life is full, and my only hope is your wonderful, great mercy. For when this heart of ours becomes the receptacle of such things, and bears multitudes of these abounding vanities, then our prayer are often interrupted and disturbed by them, and while in your presence we direct the voice of our heart to your ears, such a great concern as this is interrupted by the influx of I know not what idle thoughts.

Shall we, then. reckon curiosity among the things to be condemned? Or shall anything restore us to hope but your complete mercy, since you have begun to change us? And you know to what extent you have already changed me, first healing me of the lust of vindicating myself, so that you might forgive all the rest of my iniquities and heal all my infirmities, and redeem my life from corruption, and crown me with tender mercies and loving-kindness, and satisfy my desire with good things; you curbed my pride with fear and tamed my neck to your yoke. And now I bear it and it is light to me, because you have so promised and have so made it. And in very truth it was, but I knew it not when I feared to take it up.

But, O Lord, you alone reign without pride, because you are the only true Lord and have no lord. Tell me, has this third kind of temptation left me, or can it ever leave me throughout this lifetime - the desire to be feared and loved by men for no other purpose but that I may enjoy that which is no joy? It is miserable life and an unseemly ostentation! From this especially it comes that we do not love you nor have a holy fear of you. And therefore you resist the proud and give grace to the humble. Yes, you thunder down on the ambitious designs of the world, and the foundations of the hills tremble.

Because certain offices of human society make it necessary for the holder to be loved and feared of men, the adversary of our true blessedness presses hard on us, spreading everywhere his snares of "Well done, well done." Greedily reaching for them, we may be caught unawares and separate our joy from your truth and fix it in the deceits of men, and take pleasure in being loved and feared - not for your sake, but in your stead. Having been made like our adversary, then, he may have us for his own, not in the harmony of charity but in the fellowship of punishment. He aspired to exalt his throne in the north, so that we men, dark and cold, might serve him who would become a perverse and distorted imitation of you.

But we, O Lord, lo, we are your little flock. Possess us as yours. Stretch your wings over us, and let us take refuge under them. Be our glory. Let us be loved for your sake and let your Word be reverence in us. Those who desire to be praised by the men you condemn will not be defended by men when you judge, nor delivered when you pass sentence. But when - not as when the sinner is praised in the desires of his soul, nor when the unrighteous is blessed in his ungodliness - but when a man is praised for some gift which you have given him, and he is more gratified by the praise for himself that that he possesses the gift for which he is praised, such a one also is praised while you blame. Truly, the man who praised him is better than the one being praised. For the one took pleasure in the gift of God in man, while the other was better pleased with the gift of man than that of God.

We are assaulted by these temptations daily, O Lord; without ceasing we are tried. Our daily furnace is the human tongue. And in this respect, too, you command continence [self-mastery] of us. Give what you command and command what you will. You know the groanings of my heart on this matter, and the rivers that flood my eyes. For I cannot ascertain how far I am clean of this plague, and I stand in great fear of my secret faults which your eyes perceive but mine do not. For this kinds of.............. -  Page 15  -

BY  SAINT AUGUSTINE OF HIPPO  

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

Just as God originally inspired the Sacred Scripture/Holy Bible, He has used this means to preserve His Word for future generations. But behind the writing lay periods of time when these messages were circulated in spoken form. [Oral Tradition] The stories of the patriarchs were passed from generation to generation by word of mouth before they were written. [Written Tradition] The messages of the prophets were delivered orally before they were fixed in writing. Narratives of the life and ministry of Christ Jesus were repeated orally for two or three decades before they were given written form.

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 - 

Your generous contribution and support is profoundly cherish. I sincerely pray that: God blessing be upon you, always. Amen! Bank transfer: Name: Alex Chan Kok Wah - Public Bank Berhad account no. 4076577113 - Country: Kuala Lumpur, Malaysia.    

 

How do we fulfill our duties as Christians in the modern world? How do we apply the maxims of the Gospel to the surge of modern life? What are our obligations to society? To our neighbour? To ourselves? And above all, to God? Where, in an unhallowed world, do we find a halo?

These fundamental questions pose themselves to each and everyone of us. And in reply, the Saints tell us that unless we have a clear understanding of the answers and moreover, resolve to apply ourselves diligently in the attainment of these answers, which they freely give, we are in effect walking backwards upon the road that leads to Life. God wills that you sanctify the world, mine and your everyday life.

Sanctify yourself and you will sanctify society. - Saint Francis of Assisi - (1181 - 1226) 

LIFE well employed consists in a faithful correspondence to grace and a good use of the talents given. There is no other religion than this and the rule life is the same for all. - Blessed Theophane Venard - (1829 - 1861) 

ALL of us can attain to Christian virtue and holiness, no matter in what condition of life we live and no matter what our life-work may be. - Saint Francis de Sales - (1567 - 1622) 

IF we wish to make any progress in the service of God we must begin everyday of our life with new ardour. We must keep ourselves in the presence of God as much as possible and have no other view or end in all our actions but the divine honour. - Saint Charles Borromeo - (1538 - 1584)

CONSIDER everyday that you are then for the first time - as it were - beginning; and always act with the same fervour as on the first day you began. - Saint Anthony of Padua - (1195 - 1231)

We need no wings to go in search of God, but have only to find a place where we can be alone and look upon Him present within us. - Saint Teresa of Avila - (1515 - 1582)

IT is God's way to give much for little. Our Lord does not attend to how much we give, but to the generosity of our will and for this reason He makes much of a little. - Saint John Chrysostom - (347 - 407)

God has no need of your money, but the poor have. You give it to the poor and God receives it. - Saint Augustine of Hippo - (354 - 430) 

BY prayer, man/woman gives God the greatest glory possible. - Saint Peter Julian Eymard - (1811 - 1868)

BY humble and faithful prayer, the soul acquires, with time and perseverance, every virtue. - Saint Catherine of Siena - (1347 - 1380)

IT is essential to begin the practice of prayer with a firm resolution of persevering in it. - Saint Teresa of Avila - (1515 - 1582)

PRAYER ascends and mercy descends. High as are the heavens and low as is the earth, God hears the voice of man/woman. - 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 14  - There is another evil of the day, which I wish were sufficient unto it. For by eating and drinking we repair the daily decays of the body, until you destroy both food and belly, when you shall slay by emptiness with a wonderful fullness, and clothe this corruptible with an eternal incorruption. But for the present, necessity is sweet to me, and I fight against this sweetness lest I be taken captive by it, I carry on a daily war by fasting, often bringing my body into subjection. And my pains are expelled by pleasure. For hunger and thirst are, in a manner, pains. They burn and kill like a fever unless the medicine of nourishment comes to relieve us. Since they are readily at hand from the comfort we receive through your gifts (with which land, water and air serve our weakness), our calamity is called pleasure.

This much you have taught me, that I should train myself to take food as medicine. But while I am passing from the discomfort of emptiness to the satisfaction of fullness, in that very passage the snare of lust lies in wait for me. For that passage itself is pleasurable; there is no other way to pass to that state of fullness, and necessity forces us to pass. And although health is the reason for eating and drinking, yet a dangerous delight accompanies it, and frequently tries to control it in order that I may do for enjoyment's sake what I say I do, or wish to do, for health's sake. Health and pleasure do not have the same limits. What is enough for health is too little for pleasure. And it is often questionable whether it is necessary care of the body which still asks nourishment, or whether a sensual snare of desire wants to be served. In this certainty, my unhappy soul rejoices and prepares in it an excuse to shield itself, glad that it is not clearly apparent what would suffice for the moderation of health, so that under the cloak of health it may conceal the business of pleasure. These temptations I try to resist daily, and I call your right hand to my aid, and refer my perplexities to you, because as yet I have no clear resolution in this matter.

I hear the voice of my God commanding, Let not your heart be overcharged with immoderate indulgence and drunkenness. Drunkenness is far from me; you will have mercy that it may never come near me. But over-eating sometimes creeps up on your servant; you will have mercy that it may depart from me. For no man can be continent unless you give it. You give us many things that we pray for, and whatever good we have received before we prayed, we received it from you. Yes, we received it from you that we might afterward know that we received it from you. I was never a drunkard, but I have known drunkards who were made sober by you. It was from you, then, that they who never were drunkards might not be so, and it was your gift that both might know that it was from you.

I heard another voice of yours: "Do not follow your lusts and refrain yourself from your pleasures." And by your grace I have heard that which I have greatly loved: Neither if we eat are we the better; nor if we do not eat are we the worse. Which is to say, neither shall the one make me abound, nor the other make me miserable. I heard another also: For I have learned in whatever state I am, therewith to be content; I know how to abound and bow to suffer need. I can do all things through Christ who strengthens me. See there a soldier of the heavenly camp - the dust as we are. But remember, Lord, that we are dust, and that of dust you have made man, and he was lost and is found. He [Paul] could not do this by his own strength, because he whom I so love who said these things through the breath of your inspiration, was made of the same dust. He says, I can do all things through him who strengthens me. Strengthen me, that I may be able; grant what you command and command what you will. He confesses to have received, and when he glories, he glories in the Lord. Another person I have heard begging that he might receive: "Take from me," he says, "the greediness of the belly." From this it appears to me, O my holy God, that when that is done which you command, it is by your gift that it is done.

You have taught me, good Father, that to the pure all things are pure; but that it is evil to the man who gives offence in eating. And that every creature of yours is good, and nothing is to be refused which is received with thanksgiving; and that food does not commend us to God, and that food does not commend us to God, and that no man should judge us in food or drink; and that he who eats should not despise him who does not eat; and that he who does not eat should not judge him who eats. These things have I learned, thanks and praise be to you, my God, my Master, knocking at the door of my ears, enlightening my heart, delivering me out of all temptation. I do not fear the uncleanness of food, but the uncleanness of lust. I know that Noah was permitted to eat all kinds of flesh that was good for food. I know also that Elijah was fed with flesh; that John, endued with a wonderful abstinence, was not polluted by eating locusts alive, which he fed on. I know, too, that Esau was deceived by craving lentils, and that David blamed himself for desiring a drink of water; and that our King was tempted, not by flesh, but bread. Therefore the people in the wilderness deserved to be reproved, too - not so much for desiring flesh, but because, in their desire for food, they murmured against the Lord.

Placed, then, amid these temptations, I strive daily against lust for food and drink. For it is not the kind [of temptation] that I can resolve to cut off once and for all, and never touch it afterward, as I did with fornication. The bridle of the throat, therefore, as I did with fornication. The bridle of the throat, therefore, is to be held moderately between slackness and strictness. And who is he, O Lord, who is not carried in some degree beyond the bounds of necessity in it? Whoever he is, he is a great one! Let him magnify your name. But I am not such a one, for I am a sinful man. Yet I, too, magnify your name, and he who has overcome the world makes intercession to you for my sins, numbering me among the weak members of his body, because your eyes have looked on my imperfect being and in your book shall all be written.

I am not greatly concerned with all the attractions of sweet scents. When they are absent, I do not miss them; when they are present, I do not refuse them, yet am ready to be without them. So I seem to myself, though possibly I am deceived. For that is also a lamentable darkness which conceals my capabilities from me, so that my mind, inquiring into itself concerning its own powers, does not readily dare to believe itself, because even what is already in it is largely concealed unless it is exposed by experience. And no one ought to be secure in this life, the whole of which is called a temptation, so that he who has been made better from worse may also from better be made worse. Our only hope, our only confidence, our only assured promise, is your mercy.

The delights of the ear had more firmly entangled and conquered me, but you have unbound and liberated me. Now, I still find some repose in those melodies into which your words breathe soul, when they are sung with a sweet and trained voice. Yet I do not allow myself to be held by them, for I can disengage myself from them when I wish. But with the words which are the life of such melodies and by which they gain admission into me, they seek a place of some honour in my heart, and I can scarcely assign them a fitting one. For at times I seem to myself to give them more honour than is proper, sensing that our minds are more are more devoutly and fervently inflamed in devotion by the holy words themselves when they are sung this way, than when they are not. I notice that the different emotions of my spirit, by their sweet variety, have their appropriate expressions in the voice and singing, by some hidden relationship which stirs them up. But this gratification of my flesh, which much not be allowed to take control over my mind, often beguiles me. My feelings do not serve reason, so as to follow it patiently, but after having gained admission for the sake of reason, strive to grab the reins and take the lead. Thus in these things I sin without knowing it, but realize it afterwards. 

At other times, anxiously shunning this very deception, I err being too strict, and sometimes to the degree of wishing to have every melody of sweet music to which David's Psalter is often sung banished both from my ears and from the Church itself. That way seems safer which I remember having often heard was followed by Athanasius, Bishop of Alexandria. He made the reader of the psalm utter it with such a slight inflection of the voice that it was more like speaking than singing. Yet, again, when I remember the tears I shed at the songs of your Church in the early days of my recovered faith, and how even now I am moved not by the singing, but by what is being sung, when they are sung with a clear voice and skillful modulation, I recognize once more the great usefulness of this practice. Thus I vacillate between the perilous pleasure and proved soundness - inclined rather to approve the custom of singing in the church (though not pronouncing it as an irrevocable opinion), so that the weaker minds may rise to the feeling of devotion by the delight of the ears. Yet when I happen to be more moved by the singing than by what is being sung, I confess that I have sinned gravely, and then would rather not have heard the singing. See my condition now! Weep with me and weep for me, you who can so control your inward feelings that good results follow. For you who do not act this way, these things do not concern you. But O my God, hear me and look upon me, and have mercy on me and heal me, you in whose presence I have become a puzzle to myself; and this is my infirmity.

There remain the delights of these eyes of my flesh, about which to make confession in the hearing of the ears of your temple, those brotherly and devout ears, and so to conclude the temptations of the lust of the flesh which still assault me, as I groan earnestly, desiring to be clothed upon with my house from heaven.

My eyes love beautiful and varied forms, and bright and soft colours, Let this not occupy my soul; let God rather possess it, who made these things very good indeed - for he is my Good, not these. Yes, these affect me during the whole walking day. No rest is given me from them, as there sometimes is in silence from music and from all voices. For that queen of colours, the light, flooding all we look upon, wherever I am during the day, gliding past me in various forms, soothes me when I am busied about other things and not noticing it. And it entwines itself so strongly, that, if it is suddenly withdrawn, I look longingly for it, and if it is long absent, my mind is saddened.

O Light that Tobit saw when with his eyes closed in blindness, he taught his son the way of life, and led the way himself with the feet of charity, never going astray........   -  Page 14  -

BY  SAINT AUGUSTINE OF HIPPO  

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

Just as God originally inspired the Sacred Scripture/Holy Bible, He has used this means to preserve His Word for future generations. But behind the writing lay periods of time when these messages were circulated in spoken form. [Oral Tradition] The stories of the patriarchs were passed from generation to generation by word of mouth before they were written. [Written Tradition] The messages of the prophets were delivered orally before they were fixed in writing. Narratives of the life and ministry of Christ Jesus were repeated orally for two or three decades before they were given written form.

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 - 

Your generous contribution and support is profoundly cherish. I sincerely pray that: God blessing be upon you, always. Amen! Bank transfer: Name: Alex Chan Kok Wah - Public Bank Berhad account no. 4076577113 - Country: Kuala Lumpur, Malaysia.    

 

                                               -  The Son Reveals the Father  - 

THE WHOLE HISTORY of God's revelation, which for us is salvation history, reaches its culmination in Christ, who is the "revealer" of the Father. Christ is the one who comes in the fullness of time; all earlier revelation was pointing to him as the ultimate secret that the Father wants to reveal to us. When Christ appears among us, the Father is revealing himself in mysterious entirety.

JESUS CHRIST is the definitive revealer of the mystery of God. He announces the Father and makes him known (cf. John 1:18). What he has heard from the Father, he announces to the world (John 3:3, 32; 8:26; 15:15). Jesus is the Father's only-begotten Son who comes into the world keenly aware of his mission of revealing the Father and fully empowered to carry it out. He has authority and he makes it felt: "They were astounded at his teaching, for he taught them as one having authority, and not as the scribes... They were all amazed and they kept on asking one another. 'What is this?' A new teaching - with authority! He commands even the unclean spirits, and they obey him.' At once his fame began to spread throughout the surrounding region of Galilee" (Mark 1:22, 27-28). Jesus produces amazement among those who hear his words and behold his deeds. This capacity to cause astonishment comes from who he is: the one to whom all power in heaven and on earth has been given (Matthew 28:18). That is why, when he reveals the mystery of God, he reveals also the conflicting desires of people hearts (cf. Luke 1:35-36). By reflecting God's authority as the only-begotten Son, he becomes a cornerstone of contradiction among his own people (cf. Matthew 21:42; Acts 4:14). As revealer of the triune mystery, Jesus Christ enters into people's lives with unprecedented authority, but he also suffers in his own flesh the rejection brought on by this very revelation.

I do not call you servants any longer, because the servant does not know what the master is doing; but I have called you friends, because I have made known to you everything that I have heard from my Father. (John 15:15)

AS REVEALER OF GOD, Jesus Christ brings light to every human being (John 1:9) because he himself is the light of humankind (John 1:4-5; 8:12).

Again Jesus spoke to them, saying, "I am the light of the world. Whoever follows me will never walk in darkness but will have the light of life." (John 8:12).

When Jesus Christ is present, the true light shines and all shadows disappear ( 1 John 2:8). But then begins the drama of the rejection of the light. This light, which brings the law and the prophets to fulfillment, is spurned because its luminosity is different from what was expected; its brilliance illumines places other than those imagined; it provokes opposition as challenging as it is perplexing. That is why the announcement of the fullness of God's revelation in God's good time is addressed precisely to those most deprived of fullness from a human perspective: the simple folk, the poor fishermen (cf. Matthew 5:3). those who humbly keep God's commandments (John 14:21).

To these Jesus imparts knowledge of the Father that only the Son can give (Mathew 11:27): "Whoever has seen me has seen the Father" (see John 14:7-9). What is more, this privilege granted the poor brings forth praise from Jesus: "I thank you, Father, Lord of heaven and earth, because you have hidden these things from the wise and the intelligent and have revealed them to infants; yes, Father, for such was your gracious will. All things have been handed over to me by my Father; and no one knows who the Son is except the Father, or who the Father is except the Son and anyone to whom the Son chooses to reveal him" (Luke 10:21-22).

In reporting these words of praise, the Gospel tells us that Jesus, inspired with the Holy Spirit, was filled with joy (Luke 10:21). This outburst of Jesus reveals the joy that exists deep within the Trinity. The revelation of this divine joy stirs human hearts to rejoicing, as we see in the joy of Elizabeth and Mary during the visitation (Luke 2:39-45) and in the joy of the shepherds in Bethlehem (Luke 2:10-20). It is the joy of all those who draw close to Jesus with good will and receive from him the revelation of the Father, who is life (1 John 1:2). It is an almost compulsive joy that emboldens those who experience it for they cannot help but speak of what they have seen and heard (Acts 4:19-20). Such joy is maintained even in the midst of persecution and punishment: "The disciples left the presence of the council, rejoicing that they were counted worthy to suffer dishonor for the name of Jesus" (Acts 5:41). It is a joy that goes beyond all practical outcomes, whether human or super-human, even those that are miraculous; it finds its culmination in rejoicing that our names stand written in the heavens (cf. Luke 10:20).

But the angel said to them, "Do not be afraid; for see - I am bringing you good news of great joy for all the people: to you is born this day in the city of David a Saviour, who is the Messiah, the Lord. This will be a sign for you: you will find a child wrapped in bands of cloth and lying in a manger." And suddenly there was with the angel a multitude of the heavenly host, praising God and saying, "Glory to God in the highest heaven, and on earth peace among those whom he favors!" (Luke 2:10-14).

Saint Ignatius calls this joy "spiritual consolation" : "By consolation I mean that which occurs when some interior motion is caused within the soul through which it comes to be inflamed with love of its Creator and Lord. As a result, it can love no created thing on the face of the earth on itself, but only in the Creator of them all. Similarly, this consolation is experienced when the soul sheds tears which move it to love for its Lord - whether they are tears of grief for its own sin, or about the Passion of Christ our Lord, or about other matters directly ordered to his service and praise. Finally, under the word consolation I include every increase in hope, faith and charity, and every interior joy which calls and attracts one toward heavenly things and to the salvation of one's soul, by bringing it tranquility and peace in its Creator and Lord" (SpEx 316). This should be the habitual state of those who receive the revelation of Jesus Christ with eagerness and sincerity of heart.

Even in the midst of tribulation (such as when the apostles were scourged), spiritual consolation is preserved in some form. Even when suspended on the cross, the person who faithfully receives the word of revelation will not be lacking that profound peace that is part of consolation.

THOSE WHO HEAR the voice of Jesus are filled with joy (cf. John 10:3, 27). But this joy is oriented toward a definite goal, as was the case with Abraham (John 8:56). Just as Jesus "was filled with joy in the Holy Spirit," so also our joy, under the influence of the same Spirit, learns to raise its sights beyond time and space. It is through joy that our salvation history gains access to the glory of God, and it is Jesus who reveals to us the glory of the Father (John 1:14) because the Father is glorified in the Son (cf. John 14:13). This is how we should understand the affectionate way in which Jesus reproaches Martha: "Did I not tell you that if you would believe, you would see the glory of God?" (John 11:40), The glory of God poured out in Christ, almost as if it were escaping through a crack (cf. John 2:11), is the glorious fullness of light that gives us the hope of beholding it everlastingly: "In his right hand he held seven stars and from his mouth came a sharp two-edged sword, and his face was like the sun shining with full force" (Revelation 1:16). When time comes to an end, God will be manifested as the fullness of light; he will be the ultimate light not only for each one of us but also for the world: "The heavenly city has no need of sun or moon to shine upon it, for the glory of God is its light and its lamp is the Lamb" (Revelation 21:23).

The gatekeeper opens the gate for him, and the sheep hear his voice. He calls his own sheep by name and leads them out. (John 10:3)

My sheep hear my voice. I know them, and they follow me. (John 10:27)

WE HAVE STRESSED that Jesus Christ is not only the revealer but also the supreme revelation of the Father. God's effort to open human eyes and ears (cf. Numbers 22:31; 1 Samuel 9:15-16) have a long and diverse history that tends toward Christ and culminates in him: "Long ago God spoke to our ancestors in many and various ways by the prophets, but in these last days he has spoken to us by a Son, whom he appointed heir of all things, through whom he also created the worlds. He is the reflection of God's glory and the exact imprint of God's very being, and he sustains all things by his powerful word. When he had made purification for sins, he sat down at the right hand of the Majesty on high" (Hebrews 1:1-3) God makes Christ manifest to us. God "saved us and called us with a holy calling, not according to our works but according to his own purpose and grace. This grace was given to us in Christ Jesus before the ages began, but it has now been revealed through the appearing of our Savior Christ Jesus, who abolished death and brought life and immortality to light through the gospel" (2 Timothy 1:9-10). God's grace, which is the source of salvation for all human beings, was revealed in Christ (Titus 2:11), and in him was made manifest the goodness and loving kindness of God our Savior (Titus 3:4-5).

Jesus is the Word made flesh, the word of life that the first apostle and disciples saw and heard and touched with their hands (John 1:4; 1 John 1:1). They were blessed because they saw and heard what many ancient prophets had desired to experience (cf. Matthew 13:16; 1 Peter 1:12). But they were blessed not so much because they could see Christ in the flesh but because it was the Father who revealed him to them (Matthew 16:17). That is why Jesus himself clearly proclaimed what might have seemed contradictory: "Blessed are those who have not seen and yet have come to believe!" (John 20:29). Into this blessed state will enter all of us if we trust not in the revelation of flesh and blood (cf. Matthew 16:17) but rather open our hearts to the Father's supreme revelation, his great gift to us. By doing this, we are inserted into the history of all those who hope against all hope (Romans 4:18); we are counted among those who allow themselves to be led by God toward the promised land and who persevere as though seeing the one who is invisible (cf. Hebrews 11:27).

THE GIFT OF CHRIST we receive from the Father is a manifestation of love: God's love was revealed among us in this way: God sent his only Son into the world so that we might live through him" (1 John 4:9). This is true for all of us who have not seen or heard in the flesh and yet believe, for the revelation of Christ is the gift of the Father and the work of the Spirit; it is communicated to all who allow the Spirit to act in their souls (cf. 1 Corinthians 14:26, 30; Philippians 3:15). The Spirit leads us to the truth (John 16:13). Christ Jesus, man manifest in the flesh, has come for all times "to give light to those who sit in darkness and in the shadow of death and to guide our feet into the way of peace" (Luke 1:79). That is why the definitive revelation of Jesus Christ will surpass all history and reach its fullness beyond our present time and space. It will be "the revelation of Jesus Christ which God gave him to show to his servants about what must soon take place" (Revelation 1:1).

What should be done then, my friends? When you come together, each one has a hymn. a lesson, a revelation. a tongue, or an interpretation. Let all things be done for building up. (1 Corinthians 14:26)

If a revelation is made to someone else sitting nearby, let the first person be silent. (1 Corinthians 14:30)

When the Spirit of truth comes, he will guide you into all the truth; for he will not speak on his own, but will speak whatever he hears, and he will declare to you the things are to come. (John 16:13)

Prayer - Word of God, eternal light divine, eternal source of all pure truth, glory of God that illumines the cosmos, bright burning torch in darkest night. Word eternally pronounced in the Father's mind, what joy that in our history he was born a child from the bosom of the Virgin. Do not cease to shine, heavenly beacons, with the rays of light that God sends forth; faithfully guide our friends, our peoples; proclaim the truth on every path. Amen.

BY  HIS  HOLINESS  POPE  FRANCIS / JORGE MARIO BERGOGLIO

Open Mind,  Faithful Heart - Reflections on Following Jesus - Translated by Joseph V. Owens, 

 -     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 -

Your generous contribution and support is profoundly cherish. I sincerely pray that: God blessing be upon you, always. Amen! Bank transfer: Name: Alex Chan Kok Wah - Public Bank Berhad account no. 4076577113 - Country: Kuala Lumpur, Malaysia.