DOCSLIB.ORG

Our Lady Queen of the World Church

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Our Lady Queen of the World Church Our Lady Queen of the World Church 3155 Winterbrook Dr., Bay Point, CA 94565-3264 - Tel: (925) 458-4718 - Fax: (925) 458-3161 Email: [email protected] - Website: http://www.olqw.org -- http://facebook.com/olqwbaypoint SUNDAY OF DIVINE MERCY APRIL 11, 2021 Fr. Peter Dung Duc Ngo, Pastor Confessions Deacon Loc Nguyen Saturday 3:30pm to 4:30pm or by appointment Office Hours Baptisms Monday – Friday: 9:00am - 1:00pm Pre-Baptism classes for parents and godparents held every second Tuesday of the month. Contact the parish office. Masses * Spanish Classes, contact Hilda Avelar at 925-642-3058. Saturday Vigil: 5:00 pm (English Indoor) * Vietnamese baptisms, contact Fr. Peter Dung D. Ngo at the 7:00 pm (Spanish Indoor) parish office. Sunday 9:00 am (English Outdoor) Marriage 12 noon (English Indoor) Contact the parish office at least six months in advance. 4:00 pm (Vietnamese Indoor) Rene Asuncion, Director of Rel. Ed. Weekdays: Mon-Fri. 7:30am, Sat. 8:00am Tel:(925) 458-4574-Website: olqwre.olqw.org First Friday: Email:[email protected] • Religious Education Devotions RCIA Adults seeking Baptism, Confirmation, Eucharist, or mem- Adoration & Benediction: Fridays 6:00pm- 7:30pm bership in the Catholic Church. Our Lady of Perpetual Help Novena: Wednesdays after morning mass • St. Vincent de Paul Chaplet of the Divine Mercy: Mondays & Food pantry opens Mondays 9:30am -11am in the Parish hall Fridays after morning mass GOSPEL READING Jn 20:19-31 Monday, April 12 On the evening of that first day of the week, when the doors were 7:30 am Inez & Felix Macapagal locked, where the disciples were, for fear of the Jews, Tuesday, April 13 Jesus came and stood in their midst and said to them, “Peace be 7:30 am Benjamin A. Santos with you.” When he had said this, he showed them his hands and Wednesday, April 14 his side. The disciples rejoiced when they saw the Lord. Jesus said to them again, “Peace be with you. As the Father has sent me, so I 7:30 am Pham’s Intentions Thursday, April 15 send you.” And when he had said this, he breathed on them and 7:30 am Maria & Joseph said to them, “Receive the Holy Spirit. Whose sins you forgive are Friday, April 16 forgiven them, and whose sins you retain are retained.” Thomas, 7:30 am Benjamin A. & Zenaida Santos called Didymus, one of the Twelve, was not with them when Jesus Saturday, April 17 came. So the other disciples said to him, “We have seen the 8:00 am Nancy Anderson Lord.” But he said to them, “Unless I see the mark of the nails in 5:00 pm Benjamin A. Santos his hands and put my finger into the nailmarks and put my hand 7:00 pm (SP) Prudencia Avelar into his side, I will not believe.” Now a week later his disciples Sunday, April 18 were again inside and Thomas was with them. Jesus came, alt- 9:00 am Deceased Members of RMG hough the doors were locked, and stood in their midst and said, Jose T. Masangcay “Peace be with you.” Then he said to Thomas, “Put your finger 12 noon Maria Le Thi Quy here and see my hands, and bring your hand and put it into my 4:00 pm (VN) side, and do not be unbelieving, but believe.” Thomas answered and said to him, “My Lord and my God!” Jesus said to him, “Have you come to believe because you have seen me? Blessed are those who have not seen and have believed.” Now Jesus did many other signs in the presence of his disciples that are not writ- ten in this book. But these are written that you may come to be- lieve that Jesus is the Christ, the Son of God, and that through this belief you may have life in his name. PARISH ORGANIZATIONS & CONTACTS Filipino Association: Nerissa Riray, President ([email protected]) Hispanic Association Antonio Renteria, PRAY FOR THE SICK President ([email protected]) Contacto en Español: Gladys Giron 925-334-9873 Connie Trias, Claire Luna-Fernandez, Mario & Emma Dolor, Bertha Bal- Columbiettes Becky Trombley, Vice President dauf, Jovita Domingo, Carol Wagner, Julian Martinez, Virginia Cabaddu, 925-285-4947 ([email protected]) Nena Davi, Danny Muly, Michelle McLaughlin, Miguel Ortiz, Michael Knights of Columbus Manny Rosario Regello, Adele Discipulo, Virgilio Constantino, Francisco Arias, Pacita ([email protected]) Grabek, Rosalina Masangcay, Carmelo Cecilio, Lynn Anderson, victims of Regina Mundi Guild Leah Abejuela, the Coronavirus, all those in the Parish who are sick and all those listed in 925-300-7081 ([email protected]) the Book of Intention. St. Vincent de Paul Society: Esther Tilton, If you would like a name added to the prayer list, please call the rectory 458-4718. President [email protected] Legion of Mary: Rick Belza (925-261-0283) Vietnamese Association: Hiep David Vu, President ([email protected]) STEWARDSHIP/FINANCE Thank you for your contribution support to sustain the ministries & ongoing needs of our parish. Please make all checks payable to either “OLQW” or Our Lady Queen of the World for both first and second collections. Also please put your envelope number on the Memo line. Today ’s reading from the Gospel of John is proclaimed on the Second Sunday of Easter in each of the lection- ary cycles. This fact alone should alert us to the signifi- cance of the encounters with the resurrected Jesus that are described in this reading. This Gospel combines two scenes: Jesus’ appearance to his disciples after his When Martin I became pope in 649, Constantinople Resurrection and Jesus’ dialogue with Thomas, the dis- was the capital of the Byzantine empire and the pa- ciple who doubted. triarch of Constantinople was the most influential Church leader in the eastern Christian world. The Part of the mystery of Jesus’ Resurrection is that he struggles that existed within the Church at that time appeared to his disciples not as a spirit, but in bodily were magnified by the close cooperation of emperor form. We do not know, however, exactly what this and patriarch. form looked like. Earlier in John’s Gospel, when Mary A teaching, strongly supported in the East, held that of Magdala first encountered the risen Jesus, she did Christ had no human will. Twice, emperors had offi- not recognize him until he spoke to her. In Luke’s Gos- cially favored this position: Heraclius by publishing pel, the disciples walking along the road to Emmaus a formula of faith, and Constans II by silencing the did not recognize Jesus until he broke bread with them. issue of one or two wills in Christ. We know from readings such as today’s that in his res- urrected form, Jesus was not bound by matter; he ap- Shortly after assuming the office of the papacy— peared to the disciples inside a home even though the which he did without first being confirmed by the door was locked. Yet the disciples could still touch the emperor—Martin held a council at the Lateran in marks of his Crucifixion. which the imperial documents were censured, and in which the patriarch of Constantinople and two of his In today’s Gospel, Jesus greets his disciples with the predecessors were condemned. In response, Con- gift of peace. Jesus then commissions his disciples to stans II first tried to turn bishops and people against continue the work that he has begun; as Jesus was sent the pope. by God, so Jesus sends his disciples. He gives his dis- Failing in this and in an attempt to kill the pope, the ciples the gift of the Holy Spirit so that they will be emperor sent troops to Rome to seize Martin and to able to accomplish this task. Jesus’ words to his disci- bring him back to Constantinople. Already in poor ples also highlight the integral connection between the health, Martin offered no resistance, returned with forgiveness of sins and the gift of the Holy Spirit. With Calliopas, the exarch of Constantinople, and was the grace of the Holy Spirit, we can share forgiveness then submitted to various imprisonments, tortures, and reconciliation with others. and hardships. Although condemned to death and with some of the imposed torture already carried Thomas, the doubting disciple in today’s reading, rep- out, Martin was saved from execution by the pleas resents the reality of the Church that comes after this of a repentant Paul, patriarch of Constantinople, first community of witnesses to Jesus. All but the first who was himself gravely ill. disciples of Jesus must believe without seeing. Like Thomas, we may doubt the news that Jesus, who was Tortures and cruel treatment having taken their toll, crucified and buried, appeared to his disciples. Our hu- Martin died shortly thereafter. He is the last of the man nature seeks hard evidence that the Jesus who ap- early popes to be venerated as a martyr. peared to his disciples after his death is indeed the same Jesus who was crucified. Thomas is given the opportunity to be our representative in obtaining this evidence. He gives witness to us that the Jesus who https://www.franciscanmedia.org/saint-of-the-day/saint-martin-i was raised is the same Jesus who died. Through the gift of the Holy Spirit, we are among those who are blessed, for we have not seen and yet believe. PARISH EVENTS ST. VINCENT DE PAUL CONFESSIONS: FOOD DRIVE Father Peter will be offering We will maintain a donation barrel for non- perishable foods in the church foyer; please Outdoor Confessions on be generous.
Load more

Recommended publications
  • Plenary Indulgence Guide
    CONDITIONS TO OBTAIN THE PLENARY INDULGENCE (for yourself or for a soul in Purgatory) Guide to Obtaining a At the Shrine or within 20 days before or after your visit: PLENARY INDULGENCE ¨¨Receive the Sacrament of Reconciliation. at the Saint John Paul II National Shrine ¨¨Receive Holy Communion. ¨¨Say a prayer for the intentions of the Pope. ¨¨Have an interior disposition of complete detachment from all sin, even venial sin. In the Luminous Mysteries Chapel before the first-class blood relic of Saint John Paul II: ¨¨Pray the Lord’s Prayer. ¨¨Pray the Creed. ¨¨Pray the Hail Mary. ¨¨Conclude with the Shepherd’s Prayer: You are the Shepherd of the sheep, O Prince of the Apostles. To you the keys of the kingdom of heaven have been given. Lastly: ¨¨Pilgrims must be truly penitent and impelled by charity while completing these works. Per Decree of the Apostolic Penitentiary Mauro Cardinal Piacenza October 3, 2016. Published with ecclesiastical approval. SAINT 3900 Harewood Rd NE OHN PAUL II Washington, DC 20017 JN ATIO N AL SHRINE jp2shrine.org | 202.635.5400 WHAT IS A PLENARY INDULGENCE? HOW CAN I OBTAIN A PLENARY INDULGENCE? “The starting-point for understanding indulgences is the The Holy Father grants a Plenary Indulgence to Christ’s faithful who make a pilgrimage to the Saint John Paul II National Shrine on one of abundance of God’s mercy revealed in the Cross of Christ. these occasions: The crucified Jesus is the great ‘indulgence’ that the Father X¨October 22 on the Solemnity of Saint John Paul II has offered humanity through the forgiveness of sins and X¨Divine Mercy Sunday (Second Sunday of Easter) the possibility of living as children in the Holy Spirit.” X¨Once a year on a day of their choice Saint John Paul II X¨Whenever they participate in a group pilgrimage God desires to forgive sins and bring us to eternal life.
    [Show full text]
  • HOLY DOORS Holy Door Is to Make the Journey Istock That Every Christian Is Called to Make, to Go from Darkness to N My Last Bishop’S Message, We Talked Light
    BISHOP’S MESSAGE On Dec. 8, this Holy Door at Saint Peter’s Basilica in Rome was opened for pilgrims to walk through. (churches of special significance) and each has its own Holy Door. These doors are normally walled up from the inside and could not be opened every day. During jubilee years, the walls are broken down and the doors are opened so pilgrims can walk through and gain the plenary indulgence connected with the jubilee year. The symbolism of the Holy Door becomes apparent when one considers what happens at the door of a church: it is where we pass from this world into the holy presence of God. Here, the priest or deacon welcomes the parents of the baby brought to be baptized into the Church; here, too, he greets the bride and groom at the beginning of their wedding liturgy; and finally, the church door is where the priest meets the casket of the deceased at the beginning of his or her funeral. In the words of our Holy Father Francis, “There is only one way that opens wide the entrance into the life of communion with God: this is Jesus, the one and absolute way to salvation. To Him alone can the words of the Psalmist be applied in full truth: ‘This is the door of the Lord where the just may enter.’” (Psalm 118:20) The church door is, literally and figuratively, the way to Christ. The Holy Door takes this symbolism one step further. To pass through a HOLY DOORS Holy Door is to make the journey iStock that every Christian is called to make, to go from darkness to n my last Bishop’s Message, we talked light.
    [Show full text]
  • Lighting of the Advent Candles
    Our Lady of Lourdes, Mineral Wells, TX Thirty-third Sunday in Ordinary Time MASS SCHEDULE & MASS INTENTIONS FROM THE PASTOR’S DESK Nov. 12 - Nov. 18 Jesus foretold many signs that would shake peoples and nations. The signs which God uses are Saturday - Nov. 12 meant to point us to a higher spiritual truth and reality of his kingdom which does not perish or fade 4:30 P.M. - St. Francis, Graford Joan Kohlhass † away, but endures for all eternity. God works through many events and signs to purify and renew us 6:30 P.M. - Chapel ............................... Mark Renner † in hope and to help us set our hearts more firmly on him and him alone. How would you respond if Sunday - Nov. 13 someone prophesied that your home, land, or place of worship would be destroyed? 9:00 A.M. - English .......................... Kevin Rasberry † 11:30 A.M. - Spanish ........................ Mary Sanchez † Wednesday Nov. 16 LIGHTING OF THE JUBILEE YEAR OF MERCY: 7:00 A.M. - Chapel ...................... Juana S. Villarreal † South West Deanery will conclude the Jubilee Year Thursday - Nov. 17 ADVENT CANDLES: of Mercy celebrations on Thursday November 17. 6:30 P.M. - Deanery Jubilee Year of Mercy Chapel We will have confessions from 5:00 p.m. to 6:00 (Mass by the Most Rev. Bishop Michael Olson First Sunday ...................................... Youth p.m. Holy Eucharist will be celebrated by Most Rev. for SW Deanery) Second Sunday ........... PreK-6th Grade CCD Bishop Michael Olson at 6:30 p.m. We will have Friday - Nov. 18 Third Sunday ................... Jr.& Sr. High CCD people come from other parishes that belong to our 7:00 A.M.
    [Show full text]
  • INDULGENCES the Catechism of the Catholic Church (CCC) #1471
    INDULGENCES WHAT IS AN INDULGENCE? The Catechism of the Catholic Church (CCC) #1471 quotes Pope St. Paul VI in responding: "An indulgence is a remission before God of the temporal punishment due to sins whose guilt has already been forgiven, which the faithful Christian who is duly disposed gains under certain prescribed conditions through the action of the Church which, as the minister of redemption, dispenses and applies with authority the treasury of the satisfactions of Christ and the saints." "An indulgence is partial or plenary according as it removes either part or all of the temporal punishment due to sin." The faithful can gain indulgences for themselves or apply them to the dead. WHAT IS “THE TEMPORAL PUNISHMENT DUE TO SINS?” Sin has a double consequence. Grave sin deprives us of communion with God and therefore makes us incapable of eternal life, the privation of which – i.e. eternal damnation in hell – is called the “eternal punishment” of sin. Such punishment, of its nature, cannot be remitted. On the other hand, every sin, even venial sin, entails an unhealthy attachment to creatures, from which we must be purified either here on earth or after death in the state called Purgatory. This purification, whether undergone here or in Purgatory, frees one from what is called the “temporal punishment” due to sin. (cf. CCC #1472) IS THE PUNISHMENT DUE TO SIN INFLICTED BY A VENGEFUL GOD? While the Bible certainly speaks of God’s wrath, the punishment due to sin, whether eternal or temporal, “must not be conceived as a kind of vengeance inflicted by God from without, but as following from the very nature of sin.
    [Show full text]
  • Your Eigning Hert: a Hapax Legomenon in Cursor Mundi, Line 28339
    Neophilologus (2018) 102:279–284 https://doi.org/10.1007/s11061-017-9548-2 Your eigning hert: A Hapax Legomenon in Cursor Mundi, Line 28339 B. S. W. Barootes1 Published online: 8 December 2017 Ó Springer Science+Business Media B.V., part of Springer Nature 2017 Abstract The Middle English word eigning appears in a single line, in a single extant manuscript. After 125 years, it remains the sole undefined word from the glossary accompanying the published text of the Cursor Mundi. This paper provides an Anglo-Norman etymology for the word, one which makes a surprising connexion with secular romances, the very genre that the Cursor-poet and other penitential writers seek to condemn. Keywords Cursor Mundi Á Book of Shrift Á Etymology Á Middle English Á Anglo- Norman Á Old French The sixth volume of Richard Morris’s impressive variorum edition of the northern version of the Cursor Mundi contains a thorough glossary prepared by the German philologist Max Kaluza. This catalogue aims at comprehensiveness: its more than 8000 entries include many commonplace words such as kind (nature), munk (monk), and ac (but), alongside rare or obscure words like snade (bait or lure), scep (a basket made of rushes or straw), and larechild (scholar or apprentice). Nevertheless, Kaluza’s glossary has six entries for which no definitions are given: eigning, gains, mell, mik, quil, and thring (Kaluza 1892). Each entry simply lists the line number after a lone question mark. In the 125 years since the Kaluza glossary first appeared, five of these six entries have been defined.1 The meaning of eigning, a hapax 1 Mell (25038), mik (2807), and thring (11821) are all listed in the Middle English Dictionary (Kurath 2001), and each entry cites the corresponding line from the Cursor Mundi as evidence.
    [Show full text]
  • Motivation for the Sharing of Material Possessions in Acts, Philo's De Vita Contemplativa and the Didache: a Comparative Study
    Andrews University Digital Commons @ Andrews University Dissertations Graduate Research 2019 Motivation for the Sharing of Material Possessions in Acts, Philo's De Vita Contemplativa and the Didache: A Comparative Study Lena V. Toews Andrews University, [email protected] Follow this and additional works at: https://digitalcommons.andrews.edu/dissertations Part of the Biblical Studies Commons Recommended Citation Toews, Lena V., "Motivation for the Sharing of Material Possessions in Acts, Philo's De Vita Contemplativa and the Didache: A Comparative Study" (2019). Dissertations. 1692. https://digitalcommons.andrews.edu/dissertations/1692 This Dissertation is brought to you for free and open access by the Graduate Research at Digital Commons @ Andrews University. It has been accepted for inclusion in Dissertations by an authorized administrator of Digital Commons @ Andrews University. For more information, please contact [email protected]. ABSTRACT MOTIVATIONS FOR THE SHARING OF MATERIAL POSSESSIONS IN ACTS, PHILO’S DE VITA CONTEMPLATIVA AND THE DIDACHE: A COMPARATIVE STUDY by Lena V. Toews Adviser: Robert Johnston ABSTRACT OF GRADUATE STUDENT RESEARCH Dissertation Andrews University SeventH-day Adventist Theological SeMinary Title: MOTIVATIONS FOR THE SHARING OF MATERIAL POSSESSIONS IN ACTS, PHILO’S DE VITA CONTEMPLATIVA AND THE DIDACHE: A COMPARATIVE STUDY Name of researcher: Lena V. Toews NaMe and degree of faculty adviser: Robert Johnston, Ph.D. Date completed: July 2019 Luke, in the book of Acts, depicts the sharing of possessions as a practice in the JerusaleM comMunity of the first century. Several pericopes, occurring priMarily in the first part of the book of Acts, eMbody the idea of shared property and seeM to have iMportant parallels to other sources of the tiMe, including the Jewish author Philo’s work De vita contemplativa, where he describes a group he calls, “Therapeutae,” and in the Jewish Christian document Didache.
    [Show full text]
  • Why the Pope's Blessing on March 27 Will Be Absolutely Unique
    Why the pope’s blessing on March 27 will be absolutely unique aleteia.org/2020/03/26/why-the-popes-blessing-on-march-27-will-be-absolutely-unique How can the pope get closer to believers scattered around the planet at a moment of grave danger? This is a question that Francis undoubtedly reflected upon when the coronavirus began its rapid spread around Italy and the globe. The answer does not consist in live-streaming Mass so that everyone can follow him through the Internet, even though he is in fact doing that each morning. In fact, “following” the celebration of Mass through the media, theologically speaking, is not “participating.” There is no such thing as media sacraments. Mass on television cannot replace the sacrament of the Eucharist. If one cannot attend Mass, watching a televised Mass can be a great spiritual help, but the viewer doesn’t participate in the sacrament. Only a pope What, then, can the pope do to make himself actively present in the life of each member of the faithful? There’s a unique act he can perform: the papal blessing “Urbi et Orbi,” which translates from Latin “to the city [of Rome] and to the world.” FOLLOW THE BLESSING HERE. It’s an act which no other bishop can perform, and which — in contrast to the Mass — can take place effectively through the media, for the good of the souls of the faithful. The Vatican determined some decades ago that those who receive the pope’s “Urbi et Orbi” blessing through a live broadcast are eligible to receive its blessing, just as those physically present in St.
    [Show full text]
  • WHAT PRICE INDULGENCES? TRENT and TODAY Pope Paul VI Believed It Useful to Promote the Practice of Indulgences
    WHAT PRICE INDULGENCES? TRENT AND TODAY Pope Paul VI believed it useful to promote the practice of indulgences. Indulgences, the Pope says, aid the individual in his own personal conversion and further the reconciliation of all men.1 Today, when the practice has very largely disappeared, one can well ask if the practice can really be so meaningful for our modern Church. Also, is it not with mixed feelings that an ecumenist has to look at a practice that Luther and the Reform found so repugnant? To understand what an indulgence is and can mean for the modern Church, this paper offers a survey of attitudes manifested in Tridentine debate on the matter. This small contribution is significant, I believe, because it reveals the theology out of which came the Catholic Church's most authoritative position on indulgences.2 And I find that the under­ standing gleaned from scanning this debate lends support to the inter­ pretation given to an indulgence by Poschmann and Rahner.3 QUESTIONS FOR DEBATE AT TRENT Shortly after promulgating its decree on sacraments in general (March 3,1547), the Council of Trent convened for a time at Bologna (March 25, 1547 to Sept. 13,1549). On June 19,1547, the papal legates handed several questions to the congregation of consultant theologians (these consultant 1 Cf. Paul VI, AAS 59 (1967) 5-24; AAS 65 (1973) 322-25, 615; 66 (1974) 289-307. Corresponding translation in The Pope Speaks 12 (1967) 124-35; 18 (1973) 5-7; 19 (1974) 148-61. 2 The decree on indulgences, Concilium Tridentinum diariorum, actorum, epistularum, tractatuum nova collectio, ed.
    [Show full text]
  • Fund-Raising for a Medieval Monastery: Indulgences and Great Bricett
    FUND-RAISING FOR A MEDIEVAL MONASTERY: INDULGENCES AND GREAT BRICETT PRIORY' by R.N. SWANSON ALTHOUGH THEY TEND to evokederision and dismissalbecauseof their associationwith Chaucer's Pardoner and Luther's onslaught on catholicism,indulgences were, arguably, one of the fundamental and most ubiquitouselements of pre-Reformationreligion.They were certainlymuch utilised as a means of fund-raising,and that very exploitation attests their popularity. Yetthe mechanismsfor such fund-raising are often obscure, dependent on scattered evidenceand chancesurvivals.One cacheof materialwhichthrowssomelight on the collectingprocess now survivesamong the archivesof King'sCollege,Cambridge, concerning the priory of Great Bricett in Suffolk. The priory wasfounded in the seconddecade ofthe 12thcentury by Ralph son of Brien. Its early historyis ambiguous:although linked to the French monasteryof St Léonard-de- Noblat (now in Haute Vienne), it was only at the end of the 13th century that it was recognised as fully dependent on that house, thereby definitively entering the ranks of that fairly large group of small monasterieswhich, because of those foreign connections,are collectivelyknown as the alien priories.2The eventual fate of mostof those houses,during the course of the Anglo-Frenchwarsof the 14thand 15thcenturies, wasto be confiscation by the Crown, with their properties —and their records —in many casespassing to other bodies. Great Bricett, like several other such establishments,was used by Henry VI to provide some of the endowment for his collegiatefoundation
    [Show full text]
  • The Church's Practice of Granting Indulgences Q Q
    Frequently Asked Questions regarding The Church’s Practice of Granting Indulgences What is an indulgence? Q An indulgence is the remission in the eyes of God of the temporal punish - ment due to sins which have already been forgiven by faith in Christ’s redemptive death, repentance and (when necessary) sacramental absolution. Because Christ has established the Church as the means by which the Gospel is to be preached, He has also granted to the Church all the ministries proper to redemption, including the right to distribute authoritatively and apply effec - tively the treasury of expiatory works of Christ, Our Lady, and all the saints. (Apostolic Constitution Indulgentiarum doctrina , norm. 1) Why is there temporal punishment if our sins have already Q been forgiven? Sin is both an offense against God and a rupture of the relationship we enjoy with God through Baptism. Even when the offense is forgiven, the damage done to the relationship must still be repaired - as it would have to be in any relationship! When a child has a tantrum and breaks a window, even though his parents forgive him when he or she shows contrition and has a purpose of amendment, the window must still be repaired and the previous level of trust restored. The child may also be punished if that is necessary to teach the child the gravity of his misbehavior and thus redirect him or her away from such outbursts. What we call the ‘temporal punishment’ due to our sin, then, is the need to repair the damage done by sin. The sinner must come to learn the gravity of his offense and through prayer and penance purify his attach - ments so that he is no longer attracted to sin.
    [Show full text]
  • The Relations of the Catholic Church with Georgian Christianity in Modern History
    Journal of Eastern Christian Studies 67(3-4), 347-373. doi: 10.2143/JECS.67.3.3149539 © 2015 by Journal of Eastern Christian Studies. All rights reserved. THE RELATIONS OF THE CATHOLIC CHURCH WITH GEORGIAN CHRISTIANITY IN MODERN HISTORY JOHN FLANNERY THE ORIGINS OF CHRISTIANITY IN GEORGIA The historical origins of Christianity in Georgia are ancient. Tradition has St. Andrew and St. Matthias the Canaanite both preaching the Gospel in Western Georgia, while other sources posit the presence in Eastern Georgia of Bartholomew and Thaddeus, also claimed as the evangelisers of neigh- bouring Armenia. The prevalence of Christianity in eastern Georgia is dif- ficult to quantify before the fourth century, with the conversion of Mirian III (r. 284-361) and his family, following which Christianity came under state protection. His conversion by Saint Nino is generally dated to around 337,1 and the event is recorded in the Latin text of Rufinus’ Ecclesiastical History (c. 402), while the oldest existing record in Georgian dates from the 7th c. Conversion of Kartli, and a much more elaborate version appears in the 9th or 10th c. Life of Nino. The conversion of the west Georgian kingdom was more gradual, with Christianity being officially embraced in 523.2 Early Christianity in the cosmopolitan pre-modern Caucasus, situated at the crossroads between Europe and Asia, was characterised by tremendous diversity, inclusiveness and a degree of syncretism. Under the ecclesiastical jurisdiction of the Apostolic See of Antioch from the second decade of the 1 The conversion of the West Georgian kingdom was more gradual, with Christianity being officially embraced in 523.
    [Show full text]
  • THE STORY of MONASTICISM
    THE STORY of MONASTICISM RETRIEVING an ANCIENT TRADITION for CONTEMPORARY SPIRITUALITY GREG PETERS K Greg Peters, The Story of Monasticism Baker Academic, a division of Baker Publishing Group, © 2015. Used by permission. (Unpublished manuscript—copyright protected Baker Publishing Group) © 2015 by Greg Peters Published by Baker Academic a division of Baker Publishing Group P.O. Box 6287, Grand Rapids, MI 49516–6287 www.bakeracademic.com Printed in the United States of America All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means—for example, electronic, photocopy, recording—without the prior written permission of the publisher. The only exception is brief quotations in printed reviews. Library of Congress Cataloging-in-Publication Data Peters, Greg, 1971– The story of monasticism : retrieving an ancient tradition for contemporary spirituality / Greg Peters. pages cm Includes bibliographical references and index. ISBN 978-0-8010-4891-3 (pbk.) 1. Monasticism and religious orders. 2. Spirituality—Christianity. I. Title. BX2432.3.P48 2014 271—dc23 2015007081 Scripture quotations are from The Holy Bible, English Standard Version® (ESV®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved. ESV Text Edition: 2011 15 16 17 18 19 20 21 7 6 5 4 3 2 1 Greg Peters, The Story of Monasticism Baker Academic, a division of Baker Publishing Group, © 2015. Used by permission. (Unpublished manuscript—copyright protected Baker Publishing Group) To my sons, Brendan and Nathanael, for giving me great hope in the church’s future Greg Peters, The Story of Monasticism Baker Academic, a division of Baker Publishing Group, © 2015.
    [Show full text]