Philosophers have measured mountains,
Fathomed the depths of seas, of states, and kings,
Walked with a staff to heaven, and traced fountains:
But there are two vast, spacious things
The which to measure it doth more behoove:
Yet few there are that sound them: Sin and Love.
Who would know Sin, let him repair
Unto Mount Olivet; there shall he see
A man so wrung with pains that all his hair,
His skin, his garments bloody be.
Sin is that press and vice, that forceth pain
To hunt his cruel food through every vein.

Who knows not Love, let him assay
And taste that juice, which on the cross a pike
Did set again abroach; then let him say
If ever he did taste the like.
Love is that liquor sweet and most divine
Which my God feels as blood; but I, as wine.

–George Herbert (1593-1633)

Lord Christ, who didst enter into thy triumph by the hard and lonely way of the cross: May thy courage and steadfast loyalty, thy unswerving devotion to the Father’s will, inspire and strengthen us to tread firmly and with joy the road which love bids us to take, even if it leads through suffering, misunderstanding, and darkness. We ask it for thy sake, who for the joy that was set before thee endured the cross, despising the shame, O Lord, our strength and our Redeemer.

The ancient and saintly fathers and theologians have contrasted the living wood with dead and have allegorized that contrast this way: From the living wood came sin and death; from the dead wood, righteousness and life. They conclude: do not eat from that living tree, or you will die, but eat of the dead tree; otherwise you will remain in death.

You do indeed desire to eat and enjoy [the fruit] of some tree. I will direct you to a tree so full you can never eat it bare. But just as it was difficult to stay away from that living tree, so it is difficult to enjoy eating from the dead tree. The first was the image of life, delight, and goodness, while the other is the image of death, suffering and sorrow because one tree is living, the other dead. There is in man’s heart the deeply rooted desire to seek life where there is certain death and to flee from death where one has the sure source of life.

–Martin Luther, “That a Christian Should Bear his Cross With Patience,” 1530

Listen to it all.

Take the time to go through them all (slideshow option available).

How did Jesus love His disciples and why did He love them? Ah! It was not their natural qualities that could have attracted Him, since there was between Him and them an infinite distance. He was knowledge, Eternal Wisdom, while they were poor ignorant fishermen filled with earthly thoughts. And still Jesus called them his friends, His brothers. He desires to see them reign with Him in the kingdom of His Father, and to open that kingdom to them He wills to die on the cross, for He said: ”˜Greater love than this no man has than that he lay down his life for his friends.’

”“St. Thérèse of Lisieux (1873-1897)

O all ye, who pass by, whose eyes and mind
To worldly things are sharp, but to me blind;
To me, who took eyes that I might you find:
Was ever grief like mine?

The Princes of my people make a head
Against their Maker: they do wish me dead,
Who cannot wish, except I give them bread:
Was ever grief like mine?

Without me each one, who doth now me brave,
Had to this day been an Egyptian slave.
They use that power against me, which I gave:
Was ever grief like mine?

Take the time for careful prayer and meditation over it all.

O Christ, who by the thorns pressed upon thy head hast drawn the thorns from the sorrows of this world, and given us a crown of joy and peace: Make us so bold as never to fear suffering, nor to suffer without cheerfulness in thy service; to the glory of thy holy name.

Archbishop Aspinall told gatherers at St John’s Cathedral in central Brisbane that it “feels like darkness has engulfed the world”, using social media as an example.

“It turns ingenious technology with amazing potential for good into a weapon for bullying, brutality and destruction,” he said.

“Some of our young people are taking their own lives to escape the pain and others take a sinister delight in violence on YouTube grievously mistaking it for entertainment.”

Read it all.

The story of the salvation of the dying thief is a standing instance of the power of Christ to save, and of his abundant willingness to receive all that come to him, in whatever plight they may be. I cannot regard this act of grace as a solitary instance, any more than the salvation of Zacchaeus, the restoration of Peter, or the call of Saul, the persecutor. Every conversion is, in a sense, singular: no two are exactly alike, and yet any one conversion is a type of others. The case of the dying thief is much more similar to our conversion than it is dissimilar; in point of fact, his case may be regarded as typical, rather than as an extraordinary incident. So I shall use it at this time. May the Holy Spirit speak through it to the encouragement of those who are ready to despair!

Remember, beloved friends, that our Lord Jesus, at the time he saved this malefactor, was at his lowest. His glory had been ebbing out in Gethsemane, and before Caiaphas, and Herod, and Pilate; but it had now reached the utmost low-water mark.
Stripped of his garments, and nailed to the cross, our Lord was mocked by a ribald crowd, and was dying in agony: then was he “numbered with the transgressors,” and made as the offscouring of all things. Yet, while in that condition, he achieved this marvellous deed of grace. Behold the wonder wrought by the Saviour when emptied of all his glory, and hanged up a spectacle of shame upon the brink of death! How certain is it it that he can do great wonders of mercy now, seeing that he has returned unto his glory, and sitteth upon the throne of light! “He is able to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.” If a dying Saviour saved the thief, my argument is, that he can do even more now that he liveth and reigneth. All power is given unto him in heaven and in earth; can anything at this present time surpass the power of his grace?

It is not only the weakness of our Lord which makes the salvation of the penitent thief memorable; it is the fact that the dying malefactor saw it before his very eyes. Can you put yourself into his place, and suppose yourself to be looking upon one who hangs in agony upon a cross? Could you readily believe him to be the Lord of glory, who would soon come to his kingdom? That was no mean faith which, at such a moment, could believe in Jesus as Lord and King. If the apostle Paul were here, and wanted to add a New Testament chapter to the eleventh of Hebrews, he might certainly commence his instances of remarkable faith with this thief, who believed in a crucified, derided, and dying Christ, and cried to him as to one whose kingdom would surely come. The thief’s faith was the more remarkable because he was himself in great pain, and bound to die. It is not easy to exercise confidence when you are tortured with deadly anguish. Our own rest of mind has at times been greatly hindered by pain of body. When we are the subjects of acute suffering it is not easy to exhibit that faith which we fancy we possess at other times. This man, suffering as he did, and seeing the Saviour in so sad a state, nevertheless believed unto life eternal. Herein was such faith as is seldom seen.

Recollect, also, that he was surrounded by scoffers. It is easy to swim with the current, and hard to go against the stream. This man heard the priests, in their pride, ridicule the Lord, and the great multitude of the common people, with one consent, joined in the scorning; his comrade caught the spirit of the hour, and mocked also, and perhaps he did the same for a while; but through the grace of God he was changed, and believed in the Lord Jesus in the teeth of all the scorn. His faith was not affected by his surroundings; but he, dying thief as he was, made sure his confidence. Like a jutting rock, standing out in the midst of a torrent, he declared the innocence of the Christ whom others blasphemed. His faith is worthy of our imitation in its fruits. He had no member that was free except his tongue, and he used that member wisely to rebuke his brother malefactor, and defend his Lord. His faith brought forth a brave testimony and a bold confession. I am not going to praise the thief, or his faith, but to extol the glory of that grace divine which gave the thief such faith, and then freely saved him by its means. I am anxious to show how glorious is the Saviour””that Saviour to the uttermost, who, at such a time, could save such a man, and give him so great a faith, and so perfectly and speedily prepare him for eternal bliss. Behold the power of that divine Spirit who could produce such faith on soil so unlikely, and in a climate so unpropitious.

”“From a sermon of C.H. Spurgeon preached on April 7, 1889

Being in debt is an ancient Christian metaphor for the human condition. The early Christians believed that we are lured into moral debt by the false promises of the devil who exploits our appetite for security, pleasure and power. So we all end up enslaved in one way or another. Christ’s death on the cross exposes the devil’s immorality and our willing collusion with it. So the cross becomes the way our moral debt is cancelled and we are freed to be human.

It is an irony that the failure of a particular group of hard up Americans to pay their debts has made markets plummet all over the world. The banks don’t trust each other. There are wild rumours. There is also great suffering. Poor men and women who were persuaded to take on these deals have lost everything. And so have many others who had much more to lose. Those who can still afford to invest are having to face the truth that without fairness in the system we can have no confidence that profits will be secure. We have to sacrifice greed if we really want dividends, because only fairness leads to the restoration of trust.

It is reflection on this that leads Christians to claim that it requires Christ’s sacrifice on the cross to put things right between us and God.

Read it all.

Through Mary he received his humanity, and in receiving his humanity received humanity itself. Which is to say, through Mary he received us. In response to the angel’s strange announcement, Mary said yes. But only God knew that it would end up here at Golgotha, that it had to end up here. For here, in darkness and in death, were to be found the prodigal children who had said no, the prodigal children whom Jesus came to take home to the Father.

Read it all.

St. Bernard was so terror-stricken by Christ’s sufferings that he said: I imagined I was secure and I knew nothing of the eternal judgment passed upon me in heaven, until I saw the eternal Son of God took mercy upon me, stepped forward and offered himself on my behalf in the same judgment. Ah, it does not become me still to play and remain secure when such earnestness is behind those sufferings. Hence he commanded the women: “Weep not for me, but weep for yourselves, and for your children.” Lk 23, 28; and gives in the 31st verse the reason: “For if they do these things in the green tree, what shall be done in the dry?” As if to say: Learn from my martyrdom what you have merited and how you should be rewarded. For here it is true that a little dog was slain in order to terrorize a big one. Likewise the prophet also said: “All generations shall lament and bewail themselves more than him”; it is not said they shall lament him, but themselves rather than him. Likewise were also the apostles terror-stricken in Acts 2, 37, as mentioned before, so that they said to the apostles: “0, brethren, what shall we do?” So the church also sings: I will diligently meditate thereon, and thus my soul in me will exhaust itself.

”“Martin Luther (1483-1546)

Let man’s soul be a sphere, and then, in this,
Th’ intelligence that moves, devotion is ;
And as the other spheres, by being grown
Subject to foreign motion, lose their own,
And being by others hurried every day,
Scarce in a year their natural form obey ;
Pleasure or business, so, our souls admit
For their first mover, and are whirl’d by it.
Hence is’t, that I am carried towards the west,
This day, when my soul’s form bends to the East.
There I should see a Sun by rising set,
And by that setting endless day beget.
But that Christ on His cross did rise and fall,
Sin had eternally benighted all.
Yet dare I almost be glad, I do not see
That spectacle of too much weight for me.
Who sees Gods face, that is self-life, must die ;
What a death were it then to see God die ?
It made His own lieutenant, Nature, shrink,
It made His footstool crack, and the sun wink.
Could I behold those hands, which span the poles
And tune all spheres at once, pierced with those holes ?
Could I behold that endless height, which is
Zenith to us and our antipodes,
Humbled below us ? or that blood, which is
The seat of all our soul’s, if not of His,
Made dirt of dust, or that flesh which was worn
By God for His apparel, ragg’d and torn ?
If on these things I durst not look, durst I
On His distressed Mother cast mine eye,
Who was God’s partner here, and furnish’d thus
Half of that sacrifice which ransom’d us ?
Though these things as I ride be from mine eye,
They’re present yet unto my memory,
For that looks towards them ; and Thou look’st towards me,
O Saviour, as Thou hang’st upon the tree.
I turn my back to thee but to receive
Corrections till Thy mercies bid Thee leave.
O think me worth Thine anger, punish me,
Burn off my rust, and my deformity ;
Restore Thine image, so much, by Thy grace,
That Thou mayst know me, and I’ll turn my face.

”“John Donne (1572-1631)

O My chief good,
How shall I measure out thy bloud?
How shall I count what thee befell,
And each grief tell?

Shall I thy woes
Number according to thy foes?
Or, since one starre show’d thy first breath,
Shall all thy death?

Or shall each leaf,
Which falls in Autumn, score a grief?
Or can not leaves, but fruit, be signe
Of the true vine?
Then let each houre
Of my whole life one grief devoure;
That thy distresse through all may runne,
And be my sunne.

Or rather let
My severall sinnes their sorrows get;
That as each beast his cure doth know,
Each sinne may so.

Since bloud is fittest, Lord, to write
Thy sorrows in, and bloudie fight;
My heart hath store, write there, where in
One box doth lie both ink and sinne:

That when sinne spies so many foes,
Thy whips, thy nails, thy wounds, thy woes,
All come to lodge there, sinne may say,
No room for me, and flie away.

Sinne being gone, oh fill the place,
And keep possession with thy grace;
Lest sinne take courage and return,
And all the writings blot or burn.

–George Herbert (1593-1633)

Lord Jesus Christ, who for the redemption of mankind didst ascend the cross, that thou mightest enlighten the world that lay in darkness: gather us this day with all they faithful to that same holy cross; that, gazing in penitence upon thy great sacrifice for us, we may be loosed from all our sins, and entering into the mystery of thy passion, be crucified to the vain pomp and power of this passing world; and finding our glory in the cross alone, we may attain at last thy everlasting glory, where thou, the lamb that once was slain, reignest with the Father and the Holy Spirit, one God for ever and ever. Amen.

You know that you were ransomed from the futile ways inherited from your fathers, not with perishable things such as silver or gold,

but with the precious blood of Christ, like that of a lamb without blemish or spot.

–1 Peter 1:18, 19

St. Peter once: ”˜Lord, dost thou wash my feet?’””
Much more I say: Lord, dost thou stand and knock
At my closed heart more rugged than a rock,
Bolted and barred, for thy soft touch unmeet,
Nor garnished nor in any wise made sweet?
Owls roost within and dancing satyrs mock.
Lord, I have heard the crowing of the cock
And have not wept: ah, Lord, though knowest it,
Yet still I hear thee knocking, still I hear:
”˜Open to me, look on me eye to eye,
That I may wring thy heart and make it whole;
And teach thee love because I hold thee dear
And sup with thee in gladness soul with soul,
And sup with thee in glory by and by.’

–Christina Rossetti (1830-1894)

This bread I break was once the oat,

This wine upon a foreign tree

Plunged in its fruit;

Man in the day or wind at night

Laid the crops low, broke the grape’s joy.

Once in this wine the summer blood

Knocked in the flesh that decked the vine,

Once in this bread

The oat was merry in the wind;

Man broke the sun, pulled the wind down.

This flesh you break, this blood you let

Make desolation in the vein,

Were oat and grape

Born of the sensual root and sap;

My wine you drink, my bread you snap.

–Dylan Thomas (1914-1953)

Dear friends, I would like briefly to touch on two more key phrases from the renewal of ordination promises, which should cause us to reflect at this time in the Church’s life and in our own lives. Firstly, the reminder that ”“ as Saint Paul put it ”“ we are “stewards of the mysteries of God” (1 Cor 4:1) and we are charged with the ministry of teaching, the (munus docendi), which forms a part of this stewardship of God’s mysteries, through which he shows us his face and his heart, in order to give us himself. At the meeting of Cardinals on the occasion of the recent Consistory, several of the pastors of the Church spoke, from experience, of the growing religious illiteracy found in the midst of our sophisticated society. The foundations of faith, which at one time every child knew, are now known less and less. But if we are to live and love our faith, if we are to love God and to hear him aright, we need to know what God has said to us ”“ our minds and hearts must be touched by his word. The Year of Faith, commemorating the opening of the Second Vatican Council fifty years ago, should provide us with an occasion to proclaim the message of faith with new enthusiasm and new joy. We find it of course first and foremost in sacred Scripture, which we can never read and ponder enough. Yet at the same time we all experience the need for help in accurately expounding it in the present day, if it is truly to touch our hearts.

Read it all (my emphasis).

From here:

In the story of the footwashing, then, we have the most profound revelation of the heart of God apart from the crucifixion itself. We also learn more of the relation between Jesus and his disciples, the relation of the disciples with one another in humble service and the mission of the disciples to the world. These themes are similar to those of the Eucharist developed earlier (see comments on 6:52-59). The community that Jesus has been forming here takes more definite shape, revealing more clearly “the law of its being” (Bultmann 1971:479), which is humble, self-sacrificing love.

An abundance of resources here–check it out.

Wherever in the world Catholics may be preparing to celebrate Easter, their thoughts and prayers will go to the Holy Land, the land of Christ’s birth. In order to help us enter into this season’s mysteries, what better place to go than to Jerusalem ”“ the city of the Lord’s Passion, death and Resurrection?

Fr. David Neuhaus, the Patriarchal Vicar for Hebrew speaking Catholics there, takes us on Holy Thursday to the cenacle ”“ the room of the Last Supper where the sacrament of the Eucharist was first instituted, and then on to the Garden of Olives…

Listen to it all.

O Christ, the true vine and the source of life, ever giving thyself that the world may live; who also hast taught us that those who would follow thee must be ready to lose their lives for thy sake: Grant us so to receive within our souls the power of thine eternal sacrifice, that in sharing thy cup we may share thy glory, and at the last be made perfect in thy love.

As is our custom, we aim to let go of the cares and concerns of this world until Monday and to focus on the great, awesome, solemn and holy events of the next three days. I would ask people to concentrate their comments on the personal, devotional, and theological aspects of these days which will be our focal point here. Many thanks–KSH.

The U.N. Security Council demanded Thursday that Syria “urgently and visibly” halt its attacks on opposition targets as special emissary Kofi Annan told the U.N. General Assembly that Syrian “military operations in civilian population centers have not stopped.”

The 15-nation council’s demand was aimed at bolstering Annan’s efforts to secure a cease-fire that would end the government’s year-long crackdown on dissent and prevent a descent into all-out civil war. It also appeared intended to press Syria to honor a four-day-old commitment to stop shelling residential areas and withdraw its heavy weapons and troops from urban areas by an April 10 deadline.

Read it all.

With PowerPoint presentations and political promises, Egypt’s influential Muslim Brotherhood made its US diplomatic debut this week hoping to persuade Washington that the Islamist group is committed to democracy and rule of law.

A delegation from the Freedom and Justice Party (FJP), the political wing of the once-banned Islamist movement, has been making the Washington rounds talking to officials and think tank experts about their growing role as Egypt heads toward presidential elections.

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(The full title is: “White House Burning: The Founding Fathers, Our National Debt, and Why It Matters to You”)–KSH

What was the main difference between Great Britain and France? It -wasn’t the size of their national debts: at the time of the French Revolution, Great Britain’s debt per person was much larger than France’s. The difference was politics. In Great Britain, the political system was dominated by elected representatives who supported an activist government and were willing to endorse the taxes necessary to pay for its resulting debts. In France, the government did not have the legitimacy necessary to raise the money to service its smaller debts. And although its tax rates were lower than Britain’s, the problem of taxation without representation was an important cause of the Revolution.

Read it all.