GOD'S URGING -- INSTADOS POR DIOS -- L'INSISTANCE DE DIEU

(22^nd Ordinary Sunday: 

If I do not speak, even the rocks on the road will
announce my presence

Jeremiah 20:7-9; 

Romans 11:33-36; 

Matthew 16:13-20)

Most legal systems grant an accused person the right to remain silent. A prophet, on the other hand—as Jeremiah learned—has no such right. God’s word within him burned with such intensity that it could not be silenced.

Our Lady of La Salette likewise had to speak. She felt obliged to speak on our behalf, in constant prayer to her Son; and she came with urgency to speak to her people, with a message longer and more complex, one might even say more intense, than in many other Marian Apparitions.

She places only one choice before her people: refuse to submit, or be converted. Or, to use St. Paul’s terminology, she is telling them, “Do not conform yourselves to this age but be transformed by the renewal of your mind, that you may discern what is the will of God, what is good and pleasing and perfect.”

Discernment of God’s will is not an academic exercise. It serves one purpose only: to enable us to live in harmony with God by doing what he asks of us.

Perhaps you had a major conversion experience? In that moment, you knew, at least in a general way, where God was leading you. Did you know what you were getting into? Were you able to foresee the cross you would carry, the ways in which you would have to lose your life for Jesus’ sake?

If not immediately, you discovered in due time the specific way in which you would carry out God’s will. Ideally, this grew into a passion, and you reached a point where you could not hold back, even if you wanted to. Today’s Psalm expresses this intensity: “O God, you are my God whom I seek; for you my flesh pines and my soul thirsts like the earth, parched, lifeless and without water.”

Even if one has a Spiritual Director, discernment remains deeply personal. This explains the difference between St. Teresa of Calcutta, St. Thérèse of Lisieux and St. Theresa of Avila. We all build differently on the same foundation.

It is wonderful to know how many people have discovered a passion for La Salette. Even then, the possibilities are so many, as each of us responds to a different aspect of the Apparition and/or the message.

Wayne Vanasse, and Fr. René Butler, M.S.

Jeremías 20:7-9; 

Romanos 11:33-36; 

Mateo 16:13-20)

Wayne Vanasse  y  Pe Rene Butler  MS

La mayoría de los sistemas legales le otorgan a un acusado el derecho a guardar silencio. Un profeta, por el contrario – como le pasó a Jeremías– no tiene tal derecho. La palabra de Dios en su interior le quemaba con tanta intensidad que no podía ser silenciada.

Nuestra Señora de La Salette hizo lo mismo. Se sintió obligada a hablar por nosotros, en constante oración ante su Hijo; y vino con urgencia a hablarle a su pueblo, con un mensaje más amplio y más complejo, hasta podríamos decir más intenso, que en otras apariciones marianas.

Ella coloca ante su pueblo solamente una opción: negarse a someterse, o convertirse. O, para usar la terminología de San Pablo, ella le está diciendo a su pueblo, “No tomen como modelo a este mundo. Por el contrario, transfórmense interiormente renovando su mentalidad, a fin de que puedan discernir cuál es la voluntad de Dios: lo que es bueno, lo que le agrada, lo perfecto”.

Discernir la voluntad de Dios no es un ejercicio académico. Pues esto solamente tiene un propósito: capacitarnos para vivir en armonía con Dios haciendo lo que él requiere de nosotros.

¿Tal vez tuviste una experiencia grande de conversión? En aquel momento supiste, al menos de manera general, a donde Dios te estaba conduciendo. ¿Sabías en qué te estabas metiendo? ¿Fuiste capaz de ver de antemano la cruz que llevarías, las distintas maneras por medio de las cuales podrías dar tu vida por amor a Jesús?

Si no fue de inmediato, llegaste a descubrir a su debido tiempo la manera específica en la que te tocaría cumplir la voluntad de Dios. Idealmente, llegó a volverse una pasión, y alcanzaste el punto de no retorno, aunque lo hubieras deseado. El Salmo de hoy expresa dicha intensidad: “Señor, tú eres mi Dios, yo te busco ardientemente; mi alma tiene sed de ti, por ti suspira mi carne como tierra sedienta, reseca y sin agua”.

Aun teniendo un Director Espiritual, el discernimiento es algo profundamente personal. Esto explica la diferencia entre cuatro Santas Teresa: de Calcuta, de Lisieux, de los Andes y de Ávila. Todos construimos de maneras distintas sobre los mismos cimientos.

Es maravilloso saber cuánta gente llegó a apasionarse por La Salette. Aun en esto, las posibilidades son tantas, en cuanto cada uno de nosotros responde a los diferentes aspectos de la Aparición y/o del mensaje.

Traducción: Hno. Moisés Rueda, M.S.

Jérémie 20, 7-9 ; 

Romains 11, 33-36 ; 

Matthieu 16, 13-20)

Wayne Vanasse  et  Pere Rene Butler  MS

La plupart des systèmes juridiques accordent à un accusé le droit de garder le silence. Le prophète, au contraire, comme l'a appris Jérémie, n'a pas ce droit. La parole de Dieu brûlait en lui avec une telle intensité qu'elle ne pouvait pas être maîtrisée.

C’est ainsi que Notre Dame de la Salette a dû parler. Elle se sentait obligée de parler en notre nom, dans une prière incessante à son Fils ; et elle est venue, avec urgence, parler à son peuple, avec un message plus long et plus complexe, on pourrait même dire plus intense, que dans plusieurs autres apparitions mariales.

Elle ne laisse à son peuple qu'un seul choix : refuser de se soumettre ou se convertir. Ou, pour nous servir du langage de Saint Paul, elle leur dit : « Ne prenez pas pour modèle le monde présent, mais transformez-vous en renouvelant votre façon de penser pour discerner quelle est la volonté de Dieu : ce qui est bon, ce qui est capable de lui plaire, ce qui est parfait ».

Discerner la volonté de Dieu, ce n'est pas un exercice académique. Il vise un seul but : nous rendre capable de vivre en harmonie avec Dieu en accomplissant ce qu'il nous demande.

Avez-vous, peut-être, fait une expérience de conversion majeure ? À ce moment-là, vous saviez, au moins de façon générale, où Dieu vous conduisait. Saviez-vous à quoi vous vous engagiez ? Pouviez-vous prévoir la croix à porter, les façons dont vous alliez devoir perdre votre vie à cause de Jésus ?

Si ce n'est pas immédiatement, vous avez découvert au temps voulu la manière spécifique dont vous accompliriez la volonté de Dieu. Idéalement, cela devint une passion, et vous avez atteint un point où vous ne pouviez plus vous retenir, même si vous le vouliez. Le psaume d'aujourd'hui exprime cette intensité : « Dieu, tu es mon Dieu, je te cherche dès l’aube : mon âme a soif de toi ; après toi languit ma chair, terre aride, altérée, sans eau ».

Même si l'on a un directeur spirituel, le discernement demeure profondément personnel. Cela explique la différence entre ste Thérèse de Calcutta, ste Thérèse de Lisieux et ste Thérèse d'Avila. Nous construisons tous différemment sur les mêmes fondations.

Il est merveilleux de constater combien de personnes ont découvert une passion pour la Salette. Même là, les possibilités sont infinies, puisque chacun de nous réagit à un aspect différent de l'Apparition et/ou du message.

Traduction : P. Paul Belhumeur, M.S.

THE KEY -- LA LLAVE -- LA CLEF

(21^st Ordinary Sunday: 

Isaiah 22:19-23; 

Romans 11:33-                                                                                              

Matthew 16:13-20)

Fr. Rene Butler  MS  and  Wayne Vanasse

As usual, there is a clear connection between the first reading and the Gospel. It lies in the symbolism of keys. Eliakim will be given Shebna’s keys; Jesus entrusts the keys to the kingdom of heaven to Peter.

At first glance this might appear to be a prize which Peter won by coming up with the correct answer to the question, “Who do you say that I am?” Nothing could be farther from the truth. It is the Father who has revealed this to him.

As the same question is raised from generation to generation, we need to answer it also for ourselves. Peter’s response is not self-evident. What is one to do in circumstances where one feels surrounded by people who make a mockery of our religion? Perhaps this is part of what St. Paul calls God’s “inscrutable judgments and unsearchable ways.” But what is the key to maintaining our peace of soul?

At La Salette, Our Lady spoke about just such a situation. The faithful few were becoming fewer and fewer, in an aggressively anticlerical world. The key Mary offered is the one she wore around her neck: the image of her crucified Son.

She emphasized the importance of our relationship to Jesus, and to the cross on which he died for us. Far from reviling his name, we are called to proclaim in word and action, “You are the Christ, the Son of the living God.” That means living as faithful and, yes, happy disciples.

Jesus said to Peter, “You are Peter, and upon this rock I will build my church, and the gates of the netherworld shall not prevail against it.” While a fortress mentality is not necessarily to be encouraged, this promise is a source of comfort.

There is another encouragement in today’s Psalm: “The Lord is exalted, yet the lowly he sees.” As with Maximin and his father on their way home from the field of Coin, his watchful eye is upon us.

With Mary we can pray without ceasing. We can make ours the words of the psalm response: “Lord, your love is eternal; do not forsake the work of your hands.” Even if nothing changes, we can be what Isaiah calls “a peg in a sure spot,” unshaken in our faith.

Wayne Vanasse, and Fr. René Butler, M.S.

(21^er Domingo Ordinario:

Isaías 22:19-23; 

Romanos 11:33-36; 

Mateo 16:13-20)

Como de costumbre, hay una clara conexión entre la primera lectura y el Evangelio. Se encuentra en el simbolismo de las llaves. Eliaquím recibirá las llaves de Sebna; Jesús confía las llaves del reino de los cielos a Pedro.

A primera vista esto podría sonar a un premio que Pedro se ganó por haber dado la respuesta correcta a la pregunta, “Ustedes, ¿quién dicen que soy?” Nada está más lejos de la verdad. Es el Padre quien se lo ha revelado.

Así como esta pregunta se levanta de generación en generación, es necesario que nosotros mismos también la respondamos. La respuesta de Pedro no es evidente por sí misma. ¿Qué es lo que uno tiene que hacer al sentirse rodeado de gente que se burla de nuestra religión? Tal vez esto forma parte de lo que San Pablo se refiere al hablar de los “designios insondables y caminos incomprensibles” de Dios. Pero ¿cuál es la clave para mantener nuestra paz interior?

En La Salette, Nuestra Señora habló justamente de dicha situación. Los pocos fieles se estaban volviendo cada vez más pocos, en un mundo agresivamente anticlerical. La llave ofrecida por María es aquella que colgaba de su cuello: la imagen de su Hijo crucificado.

Ella enfatizó la importancia de nuestra relación con Jesús, y con la cruz sobre la que su hijo murió por nosotros. Lejos de vilipendiar su nombre, estamos llamados a proclamarlo de palabra y acción, “Tú eres el Mesías, el Hijo de Dios vivo”. Esto significa vivir fielmente y, sí, siendo discípulos felices.

Jesús le dijo a Pedro, “Tú eres Pedro, y sobre esta piedra edificaré mi Iglesia, y el poder de la Muerte no prevalecerá contra ella”. Mientras no se trate de construirnos una fortaleza mental infranqueable, esta promesa es una fuente de consuelo.

Hay otro estimulo en el Salmo de hoy: “El Señor está en las alturas, pero se fija en el humilde”. Lo mismo que Maximino y su padre al volver a casa desde las tierras de Coin, su ojo atento nos ve.

Con María podemos rezar sin cesar. Podemos hacer nuestro el ultimo versículo del Salmo: “Tu amor es eterno, Señor, ¡no abandones la obra de tus manos!” Aun si nada cambia, podemos llegar a ser lo que Isaías llama “una estaca en un sitio firme”, inquebrantables en nuestra fe.

Traducción: Hno. Moisés Rueda, M.S.

AD ORIENTEM -- AD MERIDIANAM -

Note well, the essential direction is versus Christum

per altarem 

I was on an interesting telephone call this past week that drove me to think and rethink my theological, spiritual and intellectual positions about the Sacred Eucharistic Sacrifice.  The essence of the conversation was a diatribe against the "Novus Ordo" Mass that was built around all the usual differences between the Tridentine form of the Eucharistic liturgy and the restructured liturgy subsequent to the second Vatican Ecumenical Council.  None of the statements brought forth rested on the theological and scriptural principals that the fathers of the council had suggested be applied to any and all reforms that would result from their deliberations.

Every time I get preached at by a new convert to the Tridentine form of the Eucharistic Sacrifice I get strophe and strophe about the enchanting atmosphere brought about by the use of the Latin language. Huh?  What about the axiom, "We believe what we pray and we pray what we believe?"  How does anyone profess faith in a language that means nothing but sweet nostalgic feelings?

Be careful who you talk to about Latin. There are some of us who understand it very, very well.  We can indeed profess our faith in Latin.  Can you?

The other "essential" statement is the celebration of the Eucharistic Mystery with everyone, priest and faithful included, facing east.  Well, in my case I am doomed to holding Satan's hand for all eternity because our parish church is oriented north and south.  (Founded in 1942, constructed 1943)   Even worse, the parish church where I was brought up was also oriented north and south since 1867.  That must make for an awful lot of eternal misery.

I say these things because the orientation of the praying community toward the rising sun is far, far from being of any consequence to the quality of the act.  Here's one other way of looking at "orientation:"

    According to Psalm 15, and many other places in the Bible, the best place to meet God is on the top of the mountain.  You want to see God, His tent is on the mountain top.  That, by the way, is why Jerusalem is on the high spot in Judea.  I happen to know that some churches are oriented toward Jerusalem, whether north, south, east or west.  That is also why the Eucharistic Table (Altar) is three steps up from the nave.

Furthermore, the theology of the Second Council of the Vatican places the sacramental emphasis on the Last Supper as preparation for the ultimate sacrifice on the top of the Mount of the Skull.  As at every meal, the particiants were in view of each other.  That is why there is one, universal direction for the celebration of the Eucharist... UP.   UP to the altar, UP to Calvary (Crucifix)

through the sacramental presence of the priest.  The ALTAR is the focal point.  The symbol of the rising sun is a far secondary symbol.  The Church wants us to focus on Christ, the Sacrifice being offered on the altar, not the sun.

Those who still insist on the eastward orientation owe me a solid intellectually honest answer to the question:  Since there is no prohibition against an "ad orientem" celebration and since there is no prohibition against using the vernacular, why do you insist on a language that means nothing to you?

How can you witness to your faith in a language that is beyond your ken?

Think about it.

Paul

ASSUMPTION -- DORMITION

Icon in the Armenian Patriarchate of Jerusalem

I am taking some time to highlight the mystery of the Assumption of the Blessed Virgin Mother that we celebrate every year on August 15. 

We Catholics are not the only ones who revere the Virgin Mother through our faith in her assumption into heaven before the “end times.”  This is a hallowed mystery celebrated by many high orders of Christians.  Catholics celebrate it as dogma defined by Pope Pius XII in 1950.  The eastern Churches do not have a defined dogma, but that does not make it any the less solemn. 

Catholics place the emphasis on the “Assumption” while the Eastern churches call it the “Dormition” of Mary.  The truth of the matter is that whether the emphasis is on “assumption” or “dormition”, the celebration is about the gift of going directly to heaven without having to suffer the captivity of the grave and the subsequent natural deterioration. 

Furthermore, the Assumption also tells us that two humans got to heaven without the long captivity of the grave.  Both of them, Child and Mother had a short “dormition” and are now joined forever in the glory of heaven. 

May Jesus and Mary keep us close to their bosom on this holy day and every day of our lives.

UNIVERSAL MESSAGE -- UN MENSAJE UNIVERSAL -- UN MESSAGE UNIVERSEL

(20^th Ordinary Sunday: 

Isaiah 56:1-7; 

Romans 11:13-32;  

Matthew 15:21-28)

Wayne Vanasse  and  Fr, Rene Butler  MS                                      

For reasons that are not immediately clear, Jesus’ mission did not include the gentiles, though he did respond to the prayer of a Roman Centurion (Matthew 8:5-13) and, in today’s Gospel, a Canaanite woman.

Earlier, when he sent the Twelve on their first missionary experience, he instructed them, “Do not go into pagan territory or enter a Samaritan town. Go rather to the lost sheep of the house of Israel.” Only at the end of Matthew’s Gospel did he give them the command: “Go, make disciples of all nations.”

Over time, and after many persecutions, the Psalmist’s prayer, “May all the peoples praise you,” was heard. In every nation today, there are at least some persons who fulfill Isaiah’s prophecy, “Them I will bring to my holy mountain and make joyful in my house of prayer.”

Universality (being inclusive) is a challenge, however. There is a tendency in every group toward a certain exclusivity. In today’s Gospel the disciples want Jesus to do whatever it takes to make the Canaanite woman go away, not only, perhaps, because she is a gentile but also because she is a nuisance.

Have you ever found yourself trying to avoid uncomfortable situations, difficult people, unwanted appeals from someone in need, etc., etc.? It can be hard to maintain the inclusive spirit that is inherent in our mission of Reconciliation.

St. Paul had in his day tried to exclude Christians from Judaism. Then, some early Jewish Christians wanted to exclude gentiles. Now Paul longs to bring the salvation of Christ to the Jews as he has to the gentiles.

This vision is echoed in the closing words of Mary’s message at La Salette, “You will make this known to all my people.” Today there are La Salette missions in 27 countries (and we continue to discover small La Salette shrines in other places), but that leaves us with well over 150 countries where La Salette is unknown. Compared to the spread of the Gospel, we have a long way to go!

The message has many elements, attracting different persons in different ways. This is true also of us messengers, individually unique but, together, universal.

Wayne Vanasse, and Fr. René Butler, M.S.

(20^mo Domingo Ordinario: 

Isaías 56:1-7; 

Romanos 11:13-32; 

Mateo 15:21-28)

Pe. Rene Butler  MS  y  Wayne Vanasse

Por razones que no son del todo claras, la misión de Jesús no incluía a los gentiles, aunque sí haya respondido a las súplicas de un Centurión Romano (Mateo 8:5-13) y, en el Evangelio de hoy, a las de una mujer Cananea.

Antes, cuando envió a los Doce en su primera experiencia misionera, les instruyó, “No vayan a regiones paganas, ni entren en ninguna ciudad de los samaritanos. Vayan, en cambio, a las ovejas perdidas del pueblo de Israel”.  Solamente al final del Evangelio de Mateo Jesús les ordenó: “Vayan, y hagan que todos los pueblos sean mis discípulos”.

Con el tiempo, y después de muchas persecuciones, la oración del Salmista, “¡Que todos los pueblos te den gracias!”, fue atendida. En cada nación, hay al menos algunas personas que cumplen la profecía de Isaías. “Yo los conduciré hasta mi santa Montaña y los colmaré de alegría en mi Casa de oración”.

Sin embargo, la universalidad (el ser inclusivo) es un desafío. En cada grupo hay una tendencia a una cierta exclusividad. En el Evangelio de hoy, los discípulos quieren que Jesús haga lo que sea para que la mujer cananea se vaya, no solamente, o tal vez, porque sea una pagana sino también porque es una molestia.

¿Te has encontrado tú mismo algunas veces tratando de evitar situaciones incómodas, gente problemática, una llamada inesperada de alguien pasando necesidad, etc., etc.? Puede ser difícil mantener el espíritu inclusivo que es inherente a nuestra Misión de Reconciliación.

San Pablo había intentado en su tiempo excluir del judaísmo a los cristianos. Después, algunos de los primeros cristianos quisieron excluir a los gentiles. Pero pronto vemos que el mayor anhelo de Pablo fue el de llevar la salvación de Cristo tanto a los judíos como a los gentiles.

Esta visión encuentra eco en las palabras finales del mensaje de María en La Salette, “Díganselo a todo mi pueblo”. Hoy hay misiones saletenses en 27 países (y seguimos descubriendo pequeños santuarios saletenses en otros lugares), pero esto nos deja con mucho más de 150 países en los que La Salette es desconocida. Comparado con la expansión del Evangelio, ¡tenemos un largo camino a recorrer!

El mensaje tiene muchos elementos, atrae a diferentes personas de maneras distintas. Esto es verdad también en cuanto a nosotros mensajeros, individualmente únicos, pero juntos, universales.

Traducción: Hno. Moisés Rueda, M.S.

(20^e dimanche ordinaire : 

Isaïe 56, 1-7 ; 

Romains 11, 13-32 ; 

Matthieu 15, 21-28)

Pere Rene Butler  MS et Wayne Vanasse

Pour des raisons non immédiatement claires, la mission de Jésus n'incluait pas les gentils, quoiqu'il ait répondu à la prière d'un centurion romain (Matthieu 8, 5-13) et, dans l'Évangile d'aujourd'hui, d'une femme cananéenne.

Plus tôt, quand il envoya les douze pour leur première expérience missionnaire, il leur donna l'instruction suivante : « Ne prenez pas le chemin qui mène vers les nations païennes et n’entrez dans aucune ville des Samaritains. Allez plutôt vers les brebis perdues de la maison d’Israël ». Seulement à la fin de l'Évangile de Matthieu leur donne-t-il la charge : « Allez ! De toutes les nations faites des disciples ».

Plus tard, et après maintes persécutions, la prière du psalmiste, « Que les peuples, Dieu, te rendent grâce », a été exaucée. Dans chaque nation, aujourd'hui, se trouvent au moins quelques personnes qui accomplissent la prophétie d'Isaïe : « Je les conduirai à ma montagne sainte, je les comblerai de joie dans ma maison de prière ».

Mais l'universalité (en tant qu’inclusive), voilà un défi. Chaque groupe tend à une certaine exclusivité. Dans l'Évangile d'aujourd'hui, les disciples implorent Jésus de faire partir la Cananéenne, non seulement parce qu'elle n’est pas juive, mais aussi parce qu'elle est ennuyeuse.

Vous êtes-vous déjà retrouvé à essayer d'éviter une situation gênante, des personnes difficiles, des appels acharnés de la part de quelqu'un dans le besoin, etc. ? Il peut alors devenir difficile de maintenir l'esprit d'inclusion inhérent à notre mission de Réconciliation.

St Paul avait, dans sa vie passée, essayé d'exclure les chrétiens du judaïsme. Aussi, certains des premiers chrétiens juifs ont voulu exclure les gentils. Puis, à la suite, Paul désirait apporter le salut du Christ aux juifs comme il l'avait fait pour les gentils.

Cette vision trouve un écho dans les dernières paroles de Marie dans son message à la Salette : « Vous le ferez passer à tout mon peuple ». De nos jours, il y a des missions salettines dans 27 pays (et on continue à découvrir de petits sanctuaires de la Salette dans d'autres endroits), mais cela nous laisse plus de 150 pays où la Salette est inconnue. Comparé à la diffusion de l'Evangile, nous avons encore beaucoup de chemin à parcourir !

Le message comporte de nombreux éléments, attirant des personnes différentes de différentes façons. C'est vrai aussi pour nous, les messagers, individuellement uniques mais, ensemble, universels.

Traduction : P. Paul Belhumeur, M.S.

RECONCILIATION -- LA SALETTE ANNIVERSARY -- SEPTEMBER 19

 Matthew 18:15-20  --  RECONCILIATION  --  WEEPING MOTHER -- LA SALETTE

 

In Matthew’s Gospel, as referenced above, Jesus foresees that conflicts will inevitably arise between members of  his Church.

His first concern is that the matter be resolved peacefully. It must not be allowed to fester, leading to serious divisions that might spread into the community.

It is equally important, however, that the issue be kept within the Church. In 1 Corinthians 6, St. Paul complains about believers bringing cases to civil courts: “Can it be that there is not one among you wise enough to be able to settle a case between brothers? But rather brother goes to court against brother, and that before unbelievers?”

Many religious communities have (or had) an exercise called “fraternal admonition.” In pairs or small groups, members point out one another’s failings. Ideally, each would take the comments  to heart with gratitude and strive to improve oneself.

Some might even be called to a more prophetic stance, especially if they believe that the community itself is in danger of going astray. Like Ezekiel (33; 7 - 9), they feel a personal responsibility to challenge others.

 

7.  You, son of man—I have appointed you as a sentinel for the house of Israel; when you hear a word from my mouth, you must warn them for me.  8.  When I say to the wicked, “You wicked, you must die,” and you do not speak up to warn the wicked about their ways, they shall die in their sins, but I will hold you responsible for their blood.  9  If, however, you warn the wicked to turn from their ways, but they do not, then they shall die in their sins, but you shall save your life.

 

The hard thing in all this is to be faithful to the commandment, “You shall love your neighbor as yourself.” We ought to behave towards one another without giving or taking offense, and with no hardening of the heart. 

However, since the Church is made up of real persons, occasional conflict will arise, ranging anywhere from strong differences of opinion to serious accusations of wrongdoing. The first condition for reconciliation is that it be genuinely desired by both parties.

What does any of this have to do with La Salette, one might ask? A great deal. Mary addressed herself to a people absorbed with their own troubles and blaming God for them. They had so lost sight of Christ, that reconciliation did not even occur to them.

It took a Beautiful Lady, speaking in prophetic terms through her tears, to make them see that reconciliation was desirable and achievable. Through her  tears, she offered a maternal admonition, giving us a model of the truly reconciling heart.            (Thanks to Wayne Vanasse, and Fr. René Butler, M.S.)

I invite you to review the prophetic message of Mary, Weeping Mother of Jesus in the light of the above.  It is fitting to do so at this moment, anniversary of her apparition to two cowherds at La Salette, high up in the French Alps on September 19, 1846.

 

“Come near, my children, be not afraid; I am here to tell you great news.

 “If my people will not submit, I shall be forced to let fall the arm of my Son. It is so strong, so heavy, that I can no longer withhold it.

 “For how long a time do I suffer for you! If I would not have my Son abandon you, I am compelled to pray to him without ceasing; and as to you, you take not heed of it.

 “However much you pray, however much you do, you will never recompense the pains I have taken for you.

 “Six days I have given you to labor, the seventh I have kept for myself; and they will not give it to me. It is this which makes the arm of my Son so heavy.

 “Those who drive the carts cannot swear without introducing the name of my Son. These are the two things which make the arm of my Son so heavy.

 “If the harvest is spoilt, it is all on your account. I gave you a warning last year with the potatoes (‘pommes de terre’) but you did not heed it. On the contrary, when you found the potatoes spoilt, you swore, you took the name of my Son in vain. They will continue to decay, so that by Christmas there will be none left.”

 The French expression “pommes de terre” intrigued Melanie. In the local dialect the word for potatoes was “las truffas”, whereas “pommes” for Melanie meant the fruit of the apple tree. Hence she instinctively turned towards Maximin to ask for an explanation, but the Beautiful Lady forestalled her.

 “Ah, my children, you do not understand? Well, wait, I shall say it otherwise”.

 And she continued her discourse in the local dialect of their region.

 “If you have wheat, it is no good to sow it; all you sow the insects will eat, and what comes up will fall into dust when you thresh it.”

 “There will come a great famine. Before the famine comes, the children under seven years of age will be seized with trembling and will die in the hands of those who hold them; the others will do penance by the famine. The walnuts will become bad, and the grapes will rot.”

 Here the Beautiful Lady addressed the children separately, confiding to each a secret. She spoke first to Maximin, and though the little shepherd did not perceive that her tone of voice had changed, Melanie at his side could not hear a word, though she still saw the Beautiful Lady's lips moving. Then came Melanie's turn to receive her secret under like conditions. Both secrets were given in French.

 Again addressing the two children in the idiom familiar to them, the Lady continued: “If they are converted, the stones and rocks will change into mounds of wheat, and the potatoes will be self-sown in the land.

 

“Do you say your prayers well, my children?”, she asked the shepherds. Both answered with complete frankness: “Not very well, Madam”. “Ah, my children”, she exhorted them, “you must be sure to say them well morning and evening. When you cannot do better, say at least an Our Father and a Hail Mary; but when you have time, say more.”

 “There are none who go to Mass except a few aged women. The rest work on Sunday all summer; then in the winter, when they know not what to do, they go to Mass only to mock at religion. During Lent, they go to the meat-market like dogs.”

 “Have you never seen wheat that is spoilt, my children?”, the Beautiful Lady then asked them. “No, Madam”, they replied.

 “But you, my child”, she insisted, addressing the little boy in particular, “you must surely have seen some once when you were at the farm of Coin with your father. (Coin was a hamlet near the town of Corps). The owner of the field told your father to go and see his ruined wheat. You went together. You took two or three ears of wheat into your hands and rubbed them, and they fell into dust. Then you continued home. When you were still half an hour's distance from Corps, your father gave you a piece of bread and said to you: ‘Here, my child, eat some bread this year at least; I don't know who will eat any next year, if the wheat goes on like that’”.

 Confronted with such precise details, Maximin eagerly replied: “Oh yes, Madam, I remember now; just at this moment I did not remember”.

 Then the Lady, again speaking French as at the beginning of her discourse and when giving the secrets, said to them: “Well, my children, you will make this known to all my people.”

 Now she turned slightly to her left, passed in front of the children, crossed the brook Sezia, stepping on stones emerging from it, and when she was about ten feet from the opposite bank repeated her final request, without turning around or stopping: “Well, my children, you will make this well known to all my people.” These were her last words.

 Meanwhile the two witnesses were still standing motionless at the spot where the conversation had taken place, when suddenly they realized that the heavenly Visitor was already some steps away from them. In their eagerness to join her again, they ran across the brook and were with her in a moment. Thus, in the company of Maximin and Melanie, the Lady moved along, gliding over the tips of the grass without touching it, until she reached the top of the hillock where the children, after their sleep, had gone to look after their cows. Melanie preceded her by a few steps, and Maximin was at her right.

 On reaching the summit the Lady paused for a few seconds, then slowly rose up to a height of a meter and a half. She remained suspended in the air for a moment, raised her eyes to Heaven, then glanced in the direction of the southeast. At that moment, Melanie, who had been standing at the left of the Lady, came in front in order to see her better. Only then did she notice that the celestial Visitor had ceased weeping, although her features remained very sad.

 

The radiant vision now began to disappear. “We saw her head no more, then the rest of the body no more; she seemed to melt away. There remained a great light”, related Maximin, “as well as the roses at her feet which I tried to catch with my hands; but there was nothing more”. “We looked for a long time”, added Melanie, “to see if we could not have another glimpse of her”, but the Beautiful Lady had disappeared forever.

I WILL HEAR -- OIRÉ -- J'ÉCOUTE

19^th Ordinary Sunday: 

1 Kings 19:9-13; 

Romans 8:1-5;  

Matthew 14:22-33

Wayne Vanasse and Fr. Rene Butler  MS

The story of Elijah in the cave almost gives the impression that it came as a surprise that God would come to him in “a tiny whispering sound.” After all, in other episodes of the prophet’s life, his relationship to the Lord had plenty to do with fire, and God took him up in a whirlwind.

There is no way to predict when or how God will speak to us. But Elijah stood before the Lord, attuned to his presence, ready to hear and serve.

St. Paul’s conversion is another instance of an unexpected encounter with the Lord. Eighteen hundred years later, no one could have anticipated that Mélanie Calvat and Maximin Giraud, with no religious training to speak of, would hear the word of God through the words of a Beautiful Lady.

Today’s Psalm describes a surprising encounter: “Kindness and truth shall meet; justice and peace shall kiss.“ See how these are all intertwined, as they sum up the purpose of God’s interventions, and of Mary’s as well.

We live in a world  where peace seems a lost cause, truth is no longer truth. Pilate’s famous question, “What is truth?” is all around us. Sadly, kindness sometimes seems opposed to truth, especially when truth is hard to bear. At La Salette, however, Mary was able to combine the truth of her message with the kindness of her voice and her tears.

Kindness, truth, justice, peace: these lie at the heart of our desire to be in harmony with God, and to live reconciling lives. But how do we achieve that goal?

First, we must recognize and accept that there is no guarantee of success. Even St. Paul, faithful servant that he was, regretted his own failure. Sometimes there is a flicker of hope but, like Peter walking on the water, we can panic and hear Jesus saying to us, “O you of little faith, why did you doubt?”

Jesus went up on the mountain to pray. Elijah’s cave was at the mountain of God, Horeb. La Salette is in the Alps. Intense “God moments” are often described as peak experiences. But who are we to decide when, where or how the Lord will speak to us?

It is mostly in hindsight that we recognize God’s voice. When did you last hear it?

Wayne Vanasse, and Fr. René Butler, M.S.

(19^no Domingo Ordinario: 

1 Reyes 19:9-13; 

Romanos 8:1-5; 

Mateo 14:22-33)

Pe. Rene Butler  MS  y Wayne Vanasse

El relato de Elías en la cueva plantea casi como una sorpresa el hecho de que Dios se le haya presentado en el “rumor de una brisa suave”. Después de todo en otros episodios de la vida del profeta, su relación con el Señor tenía mucho que ver con fuego, y al final Dios lo hizo subir al cielo en el torbellino.

No hay manera de predecir cuándo o cómo Dios nos hablará. Pero Elías se puso de pie delante del Señor, a tono con su presencia, listo para escuchar y servir.

La conversión de San Pablo es otro ejemplo de lo que es un encuentro inesperado con el Señor. Mil ochocientos años después, nadie podría haber previsto que Melania Calvat y Maximino Giraud, unos niños sin ninguna instrucción religiosa, escucharían la palabra de Dios por medio de las palabras de una Bella Señora.

El Salmo de hoy describe un sorpresivo encuentro: “El Amor y la Verdad se encontrarán, la Justicia y la Paz se abrazarán”.  Vemos cómo todo se entrelaza y se combina, para que la intervención de Dios cumpla su propósito, y el de María también.

Vivimos en un mundo donde la paz parece ser una causa perdida, la verdad ya no es más la verdad. La famosa pregunta de Pilato, “¿Qué es la verdad?” la escuchamos por doquier. Tristemente. La bondad a veces parece estar opuesta a la verdad, especialmente cuando es difícil de soportar. En La Salette, sin embargo, María fue capaz de combinar la verdad de su mensaje con la dulzura de su voz y la ternura de sus lágrimas.

El bien, la verdad, la justicia, la paz: yacen en lo más profundo de nuestro anhelo de estar en armonía con Dios, y en vivir reconciliando vidas. Pero, ¿Cómo logramos alcanzar dicha meta?

En primer lugar, debemos reconocer y aceptar que no hay garantía de éxito. Aun el mismo San Pablo, un fiel siervo de Dios como lo fue, se lamentaba de sus propios defectos. A veces hay un destello de esperanza, pero, al igual que Pedro como cuando caminó sobre el agua, podemos entrar en pánico y escuchar a Jesús diciéndonos, “Hombre de poca fe, ¿por qué dudaste?”

Jesús subió a la montaña para orar. La cueva de Elías estaba en la montaña de Dios, el Horeb. La Salette está en los Alpes. Los intensos “tiempos de Dios” a menudo son descritos como experiencias cumbres. Pero, ¿Quiénes somos nosotros para decidir cuándo, dónde o cómo el Señor nos hablará?

Es mayormente en retrospectiva en que reconocemos la voz de Dios. ¿Cuándo fue la última vez que la oíste?

Traducción: Hno. Moisés Rueda, M.S.

(19 dimanche ordinaire : 

1 Rois 19, 9-13 ; 

Romains 9, 1-5 ; 

Matthieu 14, 22-33)

Fr. Rene Butler  MS & Wayne Vanasse

L'histoire d'Elie dans la caverne donne presque l'impression qu'il fut surpris que Dieu lui soit venu dans « le murmure d’une brise légère ». Après tout, dans d'autres épisodes de la vie du prophète, sa relation avec le Seigneur avait davantage affaire au feu, et Dieu l’enleva au ciel dans un ouragan.

Il n'y a pas moyen de prédire quand ou comment Dieu nous parlera. Mais Elie se tenait devant le Seigneur, sensible à sa présence, prêt à entendre et à servir.

La conversion de saint Paul fournit un autre exemple d’une rencontre surprise avec le Seigneur. Mille huit cents ans plus tard, personne n'aurait pu prévoir que Mélanie Calvat et Maximin Giraud, avec leur éducation religieuse minimale, entendraient la parole de Dieu par l’entremise des paroles d'une Belle Dame.

Le psaume d'aujourd'hui décrit une rencontre surprenante : « Amour et vérité se rencontrent, justice et paix s’embrassent ». Voyez comment tout cela est entrelacé, tout en résumant l’intention des interventions divines aussi bien que mariales.

Nous vivons dans un monde où la paix semble une cause perdue, la vérité n'est plus la vérité. La fameuse question de Pilate, « Qu'est-ce que la vérité ? » nous entoure. Malheureusement, l’amour semble parfois s'opposer à la vérité, surtout lorsque la vérité est pénible. A la Salette, cependant, Marie a su combiner la vérité de son message avec la tendresse de sa voix et de ses larmes.

Tendresse, vérité, justice, paix : toutes se trouvent au cœur de notre désir d'être en harmonie avec Dieu et de mener une vie réconciliatrice. Mais comment atteindre cet objectif ?

Il faut, d'abord, reconnaître et accepter qu'il n'y a aucune garantie de succès. Même st Paul, serviteur fidèle qu'il était, regrettait son échec. Il existe parfois une lueur d'espoir, mais, comme Pierre marchant sur les eaux, nous succombons à la panique et nous entendons Jésus nous dire : « Homme de peu de foi, pourquoi as-tu douté ? »

Jésus gravit la montagne pour prier. La caverne d'Elie se trouvait dans la montagne de Dieu, l'Horeb. La Salette est dans les Alpes. Les "temps de Dieu" intenses sont souvent décrits comme une sorte d’exaltation. Mais qui d’entre nous peut décider quand, où et comment le Seigneur nous parlera ?

C'est ordinairement avec le recul que nous reconnaissons la voix de Dieu. Quand l'avez-vous entendue dernièrement ?

Traduction : P. Paul Belhumeur, M.S.