The sacrament of charity, the Holy Eucharist is the gift that Jesus Christ makes of himself, thus revealing to us God's infinite love for every man and woman.

"The mystery of faith!" With these words, spoken immediately after the words of consecration, the priest proclaims the mystery being celebrated and expresses his wonder before the substantial change of bread and wine into the body and blood of the Lord Jesus, a reality which surpasses all human understanding. The Eucharist is a "mystery of faith" par excellence: "the sum and summary of our faith." The Church's faith is essentially a eucharistic faith, and it is especially nourished at the table of the Eucharist.

Faith and sacraments are two complementary aspects of ecclesial life. Awakened by the preaching of God's word, faith is nourished and grows in the grace-filled encounter with the Risen Lord which takes place in the sacraments: "faith is expressed in the rite, while the rite reinforces and strengthens faith."

For this reason, the Sacrament of the Altar is always at the heart of the Church's life: "thanks to the Eucharist, the Church is reborn ever anew!" The more lively the eucharistic faith of the people of God, the deeper is its sharing in ecclesial life in steadfast commitment to the mission entrusted by Christ to his disciples. The Church's very history bears witness to this. Every great reform has in some way been linked to the rediscovery of belief in the Lord's eucharistic presence among his people.

BY  HIS  HOLINESS  POPE BENEDICT  XVI

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Sunday, May 24, 2009

I have through years of reading, pondering, reflecting and contemplating, the 3 things that last; FAITH . HOPE . LOVE and I would like to made available my sharing from the many thinkers, authors, scholars and theologians whose ideas and thoughts I have borrowed. God be with them always. Amen!

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 WILL GLORIFY ME, SINCE ALL HE TELLS YOU WILL BE TAKEN FROM WHAT IS MINE. EVERYTHING THE FATHER HAS IS MINE; THAT IS WHY I SAID: ALL HE TELLS YOU WILL BE TAKEN FROM WHAT IS MINE. - JOHN 16:12-15 -

THE CITY OF GOD - The real value of this book, then, is not to be found in the help it may offer in solving immediate problems of policy in the world. What it offers us is something far more important. It opens our eyes to the deep and vital view of history which is the Christian and mystical view, the vision of St. Paul and of the Evangelists who knew that Christ had come into the world to "draw all things to Himself" - John 12:32 - and who saw that "all things worked together for the good of them that love God" - Romans 8:28 - because all the good and evil of history, all the prosperity and adversity which come upon the saints in this life serve only to forward the growth of the Mystical Christ "unto a perfect man and unto the measure of the age of the fulness of Christ." - Ephesians 4:13 -

This eschatological view of history contemplates with joy and running out of the sands of time and looks forward with gladness to the Last Day that will make manifest the full and final glory of the "Whole Christ." The City of God, for those who can understand it, contains the secret of death and life, war and peace, hell and heaven.

WITH AN INTRODUCTION BY REV. THOMAS MERTON

"I THINK I HAVE NOW, BY GOD'S HELP, DISCHARGED MY OBLIGATION IN WRITING THIS LARGE WORK. LET THOSE WHO THINK I HAVE SAID TOO LITTLE, OR THOSE WHO THINK I HAVE SAID TOO MUCH, FORGIVE ME; AND LET THOSE WHO THINK I HAVE SAID JUST ENOUGH JOIN ME IN GIVING THANKS TO GOD." AMEN.

THE CITY OF GOD -  BY SAINT AUGUSTINE OF HIPPO - TRANSLATED BY REV. MARCUS DODS, D.D.
                                                                     Page 5
Faith . Hope . Love - Welcome donation. Thank You. God bless.

By bank transfer/cheque deposit:
Name: Alex Chan Kok Wah
Bank: Public Bank Berhad account no: 4076577113
Country: Kuala Lumpur, Malaysia.

Sunday, May 24, 2009

I have through years of reading, pondering, reflecting and contemplating, the 3 things that last; FAITH . HOPE . LOVE and I would like to made available my sharing from the many thinkers, authors, scholars and theologians whose ideas and thoughts I have borrowed. God be with them always. Amen!

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 WILL GLORIFY ME, SINCE ALL HE TELLS YOU WILL BE TAKEN FROM WHAT IS MINE. EVERYTHING THE FATHER HAS IS MINE; THAT IS WHY I SAID: ALL HE TELLS YOU WILL BE TAKEN FROM WHAT IS MINE. - JOHN 16:12-15 -

But there is a deeper psychological explanation of these two loves and of the way they contribute to the formation of two distinct societies. The love which unites the citizens of the heavenly city is disinterested love, or charity. The other city is built on selfish love, or cupidity. Now the two reasons why only one of these loves - charity - can serve as the foundation for a happy and peaceful commonwealth.

The first reason is metaphysical: charity is a love that leads the will to the possession of true values because it sees all things in their right order. It sees creatures for what they are, means to the possession of God. It uses them only as means and thus arrives successfully at the end, which is God. But cupidity is doomed from the start to frustration because it is based on a false system of values. It takes created things for ends in themselves, which they are not. The will that seeks rest in creatures for their own sake stops on the way to its true end, terminates in a value which does not exist, and thus frustrates all its deepest capacities for happiness and peace.

The second reason is psychological and moral. Those who love a supreme and finite good that cannot be diminished by being shared. Those who place their hopes on the possession of created and limited goods are doomed to conflict with one another and to everlasting fear of losing whatever they may have gained.

Hence the city that is united in charity will be the only one to possess true peace, because it is the only one that conforms to the true order of things, the order established by God. The city that is united merely by an alliance of temporal interests cannot promise itself more than a temporary cessation from hostilities and its order will never be anything but a makeshift.

St. Augustine has left us a famous illustration of the way the citizens of the heavenly city are united in their knowledge and love of God. At the beginning of his De Doctrina Christiana he calls to mind the audience in a Roman theater. He shows us the spectators, coming together, strangers, from different places, to sit and watch the play. Soon one of the actors begins to arouse the admiration of individuals. They like him and they begin to applaud. Then, finding their own enthusiasm reproduced in others, they "begin to love one another for the sake of him that they love." A bond is established; they begin to encourage one and another in applauding their favorite.

Anyone who has been to the opera in a large Italian city will appreciate St. Augustine's description. The enthusiasm spreads through the crowd, and a "society" is spontaneously generated by this common bond of love for a common object of contemplation. At the same time, those who do not share this admiration and love are, by that very fact, excluded and divided off into another, contrary society. So it is with the two cities of heaven and earth. Their two loves divide them beyond reconciliation. They are traveling in opposite and thus it is impossible that their roads should ever reach the same term.

Nevertheless, the fact that the two cities are opposed to one another does not mean that they cannot peacefully co-exist here on earth. It is not impossible that they should agree upon a modus vivendi. They can come to terms, and it is well that they should do so. The temporal advantage of worldly society is well served when the citizens of heaven still living in the world are protected by the temporal power. and although the Church as a whole can only profit by persecution, nevertheless temporal peace is a greater blessing, and one to be prayed and worked for, since it provides the normal condition under which most men can safely expect to work out their eternal destiny.

Was St. Augustine planning a temporal theocracy, a Holy Roman Empire in The City of God? It is abundantly clear that the City he described is the Kingdom of Christ which, as Jesus told Pilate, is "not of this world." Nevertheless, that does not mean that St. Augustine would necessarily have frowned upon a temporal theocracy. But it certainly entitles us to suppose that he would not have placed very high hopes in one.

The real value of this book................

                                                                    Page 4

Faith . Hope . Love - Welcome donation. Thank You. God bless.

By bank transfer/cheque deposit:
Name: Alex Chan Kok Wah
Bank: Public Bank Berhad account no: 4076577113
Country: Kuala Lumpur, Malaysia.

Sunday, May 24, 2009

I have through years of reading, pondering, reflecting and contemplating, the 3 things that last; FAITH . HOPE . LOVE and I would like to made available my sharing from the many thinkers, authors, scholars and theologians whose ideas and thoughts I have borrowed. God be with them always. Amen!

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 WILL GLORIFY ME, SINCE ALL HE TELLS YOU WILL BE TAKEN FROM WHAT IS MINE. EVERYTHING THE FATHER HAS IS MINE; THAT IS WHY I SAID: ALL HE TELLS YOU WILL BE TAKEN FROM WHAT IS MINE. - JOHN 16:12-15 -

It may come as a surprise to some to learn that St. Augustine quite spontaneously regarded contemplation as a communal endeavor. Solitude may be necessary for certain degrees of contemplative prayer on earth, but in heaven contemplation is the beatitude not merely of separate individuals but of an entire city. That city is a living organism whose mind is the Truth of God and whose will is His Love and His Liberty.

God created Adam as a pure contemplative. Material creation was subject to Adam's reason, and the soul of Adam was perfectly subjected to God. United to God in a very high degree of vision and love, Adam would have transmitted to all mankind his own perfection, his own liberty, his own peace in the vision of God. In Adam all men were to be, as it were, "one contemplative" perfectly united to one another in their one vision and love of the One Truth.

Original sin, an act of spiritual apostasy from the contemplative vision and love of God, severed the union with God that depended on the subjection of Adam's will to the will of God. Since God is Truth, Adam's apostasy from Him was a fall into falsehood, unreality. Since God is unity, Adam's fall was a collapse into division and disharmony.

All mankind fell from God in Adam. And just as Adam's soul was divided against itself by sin, so all men were divided against one another by selfishness. The envy of Cain, which would have been impossible in Eden,bred murder in a world where each self-centered individual had become his own little god, his own judge and standard of good and evil, falsity and truth.

St. Augustine traces the history of this divided city of conflict and hate through all history from the fall of Adam to the end of time and even into eternity. But at the same time he contemplates and exposes to our gaze the history of that other City, planned by God to repair the work that Adam's sin could not be allowed to ruin. It was in the "new Adam," Christ, that man was to be raised again to the friendship and vision of God - not indeed the contemplation Adam had enjoyed in Eden, still less the clear vision of beatitude: but heaven was to begin on earth in faith and charity/love. God would be "seen" but only in darkness and man would be united in "one Body" but only at the cost of struggle and self-sacrifice.

The whole of history since the ascension of Jesus into heaven is concerned with one work only: the building and perfecting of this "City of God". Even the wars, persecutions, and all the other evils which have made the history of empires terrible to read and more terrible to live through, have had only this one purpose: they have been the flails with which God has separated the wheat from the chaff, the elect from the damned. They have been the tools that have fashioned the living stones which God would set in the walls of His city of vision.

The difference between the two cities is the difference between two loves. Those who are united in the City of God are united by the love of God and of one another in God. Those who belong to the other city are indeed not united in any real sense: but it can be said that they have one thing in common besides their opposition to God: each one of them is intent on the love of himself above all else.

In St. Augustine's classical expression: "These two cities were made by two loves: the earthly city by the love of self unto the contempt of God, and the heavenly city by the love of God unto the contempt of self." (Book 14, c. 28) The earthly city glories in its own power, the heavenly in the power of God.

But there is a deeper psychological explanation of these two loves and...............

                                                                   Page 3

If you wish to donate. Thank You. God bless.

By bank transfer/cheque deposit:
Name: Alex Chan Kok Wah
Bank: Public Bank Berhad account no: 4076577113
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Sunday, May 24, 2009

I have through years of reading, pondering, reflecting and contemplating, the 3 things that last; FAITH . HOPE . LOVE and I would like to made available my sharing from the many thinkers, authors, scholars and theologians whose ideas and thoughts I have borrowed. God be with them always. Amen!

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 WILL GLORIFY ME, SINCE ALL HE TELLS YOU WILL BE TAKEN FROM WHAT IS MINE. EVERYTHING THE FATHER HAS IS MINE; THAT IS WHY I SAID: ALL HE TELLS YOU WILL BE TAKEN FROM WHAT IS MINE. - JOHN 16:12-15 -

What do we mean when we say that Augustine lived the theology that he write? Are we implying, for instance, that other theologians have not lived up to their principles? No. That possibility is not what concerns us here. It is more than a question of setting down on paper a series of abstract principles and then applying them in practice. Christianity is more than a moral code, more than a philosophy, more than a system of rites.

Although it is sufficient, in the abstract, to divide the Catholic religion into three aspects and call them creed, code and cult, yet in practice, the integral Christian life is something far more than all this. It is more than a belief; it is a life. that is to say, it is a belief that is lived and experienced and expressed in action. The action in which it is expressed, experienced and lived is called a mystery. This mystery is a sacred drama which keeps ever present in history the Sacrifice that was once consummated by Christ on Calvary.

In plain words - if you can accept them as plain - Christianity is the life and death and resurrection of Christ going on day after day in the souls of individual men and in the heart of society.

It is this Christ-life, this incorporation into the Body of Christ, this union with His death and resurrection as a matter of conscious experience, that St. Augustine wrote of in his "Confessions." But Augustine not only experienced the reality of Christ living in his own soul. He was just as keenly aware of the presence and action, the Birth, Sacrifice, Death and Resurrection of the Mystical Christ in the midst of human society.

And this experience, this vision, if you would call it that, qualified him to write a book that was to be, in fact, the autobiography of the Catholic Church. That is what "The City of God" is. Just as truly as the "Confessions" are the autobiography of St. Augustine, "The City of God" is the autobiography of the Church written by the most Catholic of her great saints.

That is the substance of the book. But how is the average modern people going to get at that substance? Evidently, the treatment of the theme is so leisurely and so meandering and so diffuse that "The City of God", more than any other book, requires an introduction. The best we can do here is to offer a few practical suggestions as to how to tackle it.

The first of these suggestions is this: since, after all, "The City of God" reflects much of St. Augustine's own personality and is colored by it, the reader who has never met Augustine before ought to go first of all to the "Confessions". Once he gets to know the saints, he will be better able to understand Augustine's view of society. Then, no one who is not a specialist, with a good background of history or of theology or of philosophy, ought not to attempt to read the City, for the first time, beginning at page one.

The living heart of the City is found in Book Nineteen, and this is the section that will make the most immediate appeal to us today because it is concerned with the theology of peace. However, Book Nineteen cannot be understood all by itself. The best source for solutions to the most pressing problems it will raise is Book Fourteen, where the origin of the two Cities is sketched, in an essay on original sin.

Finally, the last Book (twenty-two), which is perhaps the finest of them all, and a fitting climax to the whole work, will give the reader a broad view of Augustine's whole scheme because it describes the end of the City of God, the communal vision of the elect in Paradise, the contemplation which is the life of the "City of Vision" in heaven and the whole purpose of man's creation.

It may come as a surprise to some to learn...............

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If you wish to donate. Thank You. God bless.

By bank transfer/cheque deposit:
Name: Alex Chan Kok Wah
Bank: Public Bank Berhad account no: 4076577113
Country: Kuala Lumpur, Malaysia.

Sunday, May 24, 2009

I have through years of reading, pondering, reflecting and contemplating, the 3 things that last; FAITH . HOPE . LOVE and I would like to made available my sharing from the many thinkers, authors, scholars and theologians whose ideas and thoughts I have borrowed. God be with them always. Amen!

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 WILL GLORIFY ME, SINCE ALL HE TELLS YOU WILL BE TAKEN FROM WHAT IS MINE. EVERYTHING THE FATHER HAS IS MINE; THAT IS WHY I SAID: ALL HE TELLS YOU WILL BE TAKEN FROM WHAT IS MINE. - JOHN 16:12-15 -

Here is a book that written over fifteen hundred years ago by a mystic in North Africa. Yet to those who have ears to hear, it has a great deal to say to many of us who are not mystics, today, in the world. "The City of God" is a monumental theology of history. It grew out of St. Augustine's meditations on the fall of the Roman Empire.

But his analysis is timeless and universal. That is to say, it is Catholic in the etymological sense of the word. It is also Catholic in the sense that St. Augustine's view held by the Catholic Church,and by all Catholic tradition since the Apostles. It is a theology of history built on revelation, developed above all from the inspired pages of St. Paul's epistles and St. John's Apocalypse.

To those who do not know St. Augustine, the figure of the great Bishop of Hippo (the modern name of the city is Bona) may seem quite remote. And to one who attempts to make his first acquaintance with Augustine by starting to read "The City of God" from the beginning without a guide, the saint may remain an unappealing personality and his book may appear to be nothing more than amaze of curious, ancient fancies.

St. Augustine began to write this book three years after Rome first collapsed and opened its gates to a barbarian invader. Alaric and his Goths sacked the city in 410. Rome had been the inviolate mistress of the world for a thousand years. The fall of the city that some had thought would stand forever demoralized what was left of the civilized world. Those who still took the pagan gods seriously - and it seems they were not a few - looked about them for a scapegoat upon which to lay the guilt for this catastrophe. The Christians had emerged from the catacombs and had been officially recognized by the convert Emperor Constantine.

Nevertheless Christianity remained the object of superstitious fear on the part of many, and it was inevitable that the bad luck that had befallen the Empire should be blamed on the Catholic Church. St. Augustine took up his pen in 413 and set about proving the absurdity of such a charge. This furnished him with the subject matter for the ten books of "The City of God" - a work that was written slowly, and appeared in installments over a period of thirteen years.

But the topic that first engaged his attention - Christianity versus the official pagan religion of imperial Rome - is not one that will strike us, today, as a living issue. Nor was it altogether worthy of the genius of Augustine. After several years of writing he abandoned this aspect of the problem, and left it to be disposed of by a certain Orosius, who will probably never find his way into the catalogue of the Modern Library. We owe him at least a debt of gratitude for having set Augustine free to write about the problem that really interested him: the theology of the "two cities" and of the intervention of God in human history.

The saints does not settle down to treat the real theme of his work until he reaches Book Eleven. And even then, he takes such a broad view of his subject that his approach to the main point seems to us extraordinarily unhurried. He pauses to solve many questions of detail. He embarks on a historical exegesis of the Old Testaments in order to show how the "two cities" have entered into the very substance of sacred history.

Finally he completes this extraordinary panorama with a view of the final end of the two cities, and of their respective fates in eternity. How many peoples will have the patience to follow him through all of this? Those who do so will certainly find themselves profoundly changed by the experience, because they will have been exposed to a summary of Christian dogma. It is an exposition that can only be fully appreciated if it is read in the spirit in which it was written. And "The City of God" is an exposition of dogma that was not only written but lived.

What do we mean when we say.............

                                                                     Page 1

If you wish to donate. Thank You. God bless.

By bank transfer/cheque deposit:
Name: Alex Chan Kok Wah
Bank: Public Bank Berhad account no: 4076577113
Country: Kuala Lumpur, Malaysia.

Sunday, May 24, 2009

I have through years of reading, pondering, reflecting and contemplating, the 3 things that last; FAITH . HOPE . LOVE and I would like to made available my sharing from the many thinkers, authors, scholars and theologians whose ideas and thoughts I have borrowed. God be with them always. Amen!

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 WILL GLORIFY ME, SINCE ALL HE TELLS YOU WILL BE TAKEN FROM WHAT IS MINE. EVERYTHING THE FATHER HAS IS MINE; THAT IS WHY I SAID: ALL HE TELLS YOU WILL BE TAKEN FROM WHAT IS MINE. - JOHN 16:12-15 -

The New Testament as Fulfillment: the Church. The New Testament announced the ministry of Jesus as the turning point of the ages, the beginning of the great fulfillment proclaimed by the true prophets. It is impossible to exaggerate the centrality of this theme of fulfillment in the New Testament. The constant use of quotation from the Old Testament in the New Testament clearly demonstrates this point.

According to the first three gospels, the message of Jesus was that the kingdom of God had arrived. The kingdom was expressed in both the words and deeds of Jesus. The presence of the kingdom depends directly on the presence of the Messianic King. With His arrival, the fulfillment of the end time has already begun, although it is clear that the final realization of God's purpose remains yet in the future.

The death of Jesus was important as the basis of the kingdom. The rule of God cannot be experienced in any age, present or future, without the atoning sacrifice that reconciles sinners with a holy God. Thus the death of Jesus became central for the theology of the New Testament. But the resurrection was equally important. In the event, the new order of the new creation broke directly into the present age. The resurrection of Christ was assurance of the truths which He had proclaimed, as well as the resurrection of the dead at the end of time.

The pouring out of the Holy Spirit at Pentecost depended on the finished work of Christ in His passion, death and resurrection. This was a certain sign of the new age brought by Christ and the mark of the new people of God, the Church. The ministry of the Spirit guarantees that the results of Christ's work are experienced in the believer's life until Jesus returns to earth.

In fulfillment of prophecy, Jesus was born of the line of David, was crucified, died and was buried. But He arose from the dead and will return some day as Judge. The repentance and salvation is thus founded directly on these saving acts of God in His Son, Jesus Christ:
I am the Way, the Truth and the Life.
No one can come to the Father except through me. - John 14:6 -

                                                                    Page 2

If you wish to donate. Thank You. God bless.

By bank transfer/cheque deposit:
Name: Alex Chan Kok Wah
Bank: Public Bank Berhad account no: 4076577113
Country: Kuala Lumpur, Malaysia.

Sunday, May 24, 2009

I have through years of reading, pondering, reflecting and contemplating, the 3 things that last; FAITH . HOPE . LOVE and I would like to made available my sharing from the many thinkers, authors, scholars and theologians whose ideas and thoughts I have borrowed. God be with them always. Amen!

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 WILL GLORIFY ME, SINCE ALL HE TELLS YOU WILL BE TAKEN FROM WHAT IS MINE. EVERYTHING THE FATHER HAS IS MINE; THAT IS WHY I SAID: ALL HE TELLS YOU WILL BE TAKEN FROM WHAT IS MINE. - JOHN 16:12-15 -