SPIRITUALITY 101
SPIRITUAL REFLECTION- 99
Deacon Jim Breazile o.c.d.s.

On a Paris street, a poet came upon a blind man who was begging It was clear from his empty hat that the blind man was achieving little success. The sign hanging around the beggars neck had written on it, "Have pity on a blind man." The poet put a bill in the hat and started to leave. After a few steps he returned. He took the sign, turned it over and wrote, "Spring will begin tomorrow, but I will not be able to see it." With that coins began to pour into the blind mans hat.

The anecdote teaches us that to love a blind person, to understand him, one must realize that he is somebody, that he is a person who suffers. It is necessary to understand that the blind man knows there will be a spring, but that he will not see it. In order to love others, no matter who they are, we begin by understanding them, to discover each person's joys and sorrows. Then charity is no longer just a word, but becomes an overflowing heart.

DEVOTION - Growth in love- 3rd stage
DEVOTIONALS- MEDITATION-SACRAMENTALS-THE ROSARY-26
OUR FATHER-2

It is not uncommon to pray the, "Our Father," with little thought about what we are saying. Throughout the history of salvation there has never been an expression of endearment that exceeded the words, "Our Father." The descendants of Israel (Jacob), chosen by God to be His people, could not say God's name or refer to Him in a personal way. Instead, they used words such as Elohim, or Yahweh, to relate to Him. His name was too holy for man to speak. Today, no one would dare speak of God as "Father," if Jesus had not taught us that it was allowed. During the celebration of the Mass, before the prayer is spoken, the Priest introduces it with an expression such as, "Jesus taught us to call God our Father, and so we have the courage to say".

In reflective prayer, at which we are aware of; a) to whom we are speaking, b) who we are, and c) what we are saying (The Way of Perfection, St. Teresa of Avila, Chapter 25, article 3), there are two aspects of the expression "Our Father," that occupy our mind. The first was previously considered in reflection No's 57 and 78. In these we considered that we are the adopted sons and daughters of God who through His Spirit are not only members of His family, the Church but also share in His very essence, His divinity.

A second consideration is that because He is "Our" Father, we have solidarity with all living souls that He has ever created, or will ever create in the future. God creates the human soul with qualities that allow us to love. We were created by love, out of love to be love in the world. It is our love that is the glory of God. Love requires an object, another person in order that it can be given and received.

In the 2nd Chapter of the book of Genesis's second account of creation we find that Adam experienced the fact that he was different from all creatures that God had made ("none proved to be a suitable partner for man." 2:20). In addition to Adam's experience of this original solitude, God recognized that "it is not good for man to be alone."(2:18) It follows that God created Eve. Through the nuptial union of Adam and Eve we derive the basic meaning and purpose of the sacrament of matrimony in which the "two become one flesh" (2:24).

The nuptial union applies to matrimony, but at the same time has an application that extends to a union of all living human souls. Paul makes reference to this union in his letter to the Ephesians (5:31-32) when he quotes Genesis 2;24, " 'For this reason a man shall leave his father and his mother and be joined to his wife, and the two shall become one flesh.' This is a great mystery, but I speak in reference to Christ and the church." We understand from this that the human person is created for union with all other human persons.

In the latter consideration we meet a familiar teaching of the Church known as "the communion of saints". This communion occurs between all souls created by God, both living on earth and those who have died, whose souls have separated from their bodies. The only souls with which we have no union are those who by their own choice, are in Hell. These souls have severed their union with God and are dead souls. In their choosing death, they have severed any relationship from all living souls for all eternity.

In our reflection, this unity includes not only a relationship with all living souls, but also our individual responsibility in this communion. Through this union and our union with Christ, we share in His Body a responsibility for the salvation of all souls. Every person is our brother or our sister. God has given them to us for our and their salvation. If we live our lives with the goal of saving our soul for God and do not do all that we can to bring other souls to God, we are quite certain not to succeed in saving our own souls.

This is what St. Chrysostom referred to when he wrote, "God listens willingly to the Christian who prays not only for himself but for others; because to pray for ourselves is an inspiration of nature; but to pray for others is an inspiration of grace. Necessity compels us to pray for ourselves, whereas fraternal charity calls on us to pray for others. That prayer which is inspired by fraternal charity is more agreeable to God than that which is dictated by necessity."

THE NEW CATHOLIC CATECHISM
Article NO. 1070

In the New Testament the word "liturgy" refers not only to the celebration of divine worship but also to the proclamation of the Gospel and to active charity. In all of these situations it is a question of the service of God and neighbor. In a liturgical celebration the church is servant in the image of her Lord, the one "leitourgos" (Hebrews 8:2, 6); she shares in Christ's priesthood (worship), which is both prophetic (proclamation) and kingly (service of charity):

The liturgy then is rightly seen as an exercise of the priestly office of Jesus Christ. It involves the presentation of man's sanctification under the guise of signs perceptible by the senses and its accomplishment in ways appropriate to each of these signs. In it full public worship is performed by the Mystical body of Jesus Christ, that is, by the head and his members. From this it follows that every liturgical celebration, because it is an action of Christ the priest and his Body which is the church, is a sacred action surpassing all others. No other action of the Church can equal its efficacy by the same title and to the same degree (Sancrosanctum concilium 7§2-3).

Leitourgos
(Servant of the Lord)
Deacon Jim Breazile o.c.d.s.

As Jesus was Leitourgos - Servant of the Lord
We offer our service in action and the Word
Sharing Christ's priestly office as prophet and king
In service to charity His holiness to bring
Presenting our salvation in perceptible ways
In liturgy we live and sanctify all days

Celebrating our lives in words, action and signs
Seeing, hearing moving in Christ body divine
Mystical presence of both members and Head
Liturgy is food by which Mystical Body is fed
Through public profession we know it is He
In Whom we celebrate, worship and sing jubilee

Each sign in sacrament their wonders bring
Each sign a specific grace- a gift of the King
Making each mystical Word His holy wand
With wine, water, incense as concerted bond
Express each in its way the love of God for man
Each express salvation and peace to His earthly band

So in liturgy we kneel, we pray and we adore
The most high Creator our life to restore
To fill us with grace His mercy to plea
That we may be mercy for the world to see
His holy presence in body, mind, spirit and soul
And learn of His service as grace to our goal.

Ó2001 DR. JAMES E. BREAZILE, deacon 
JOHN PAUL EVANGELIST OCDS