Saint Talk: St. Josemaria Escriva

Taken February 10, 1975 (via flickr)

Patron of Diabetics

Today the Church celebrates the feast of St. Josemaría Escrivá, founder of Opus Dei and patron of diabetics. Those of you who have followed Joe Catholic for a while know that I am a cooperator of Opus Dei. Last year, I shared the unique way in which the Lord introduced me to St. Josemaría and the Work. Today, I a begin a three part series on the saint, his writings and his contributions to Catholic spirituality.

Saint of the Ordinary

Saint Josemaría Escrivá, who Pope John Paul II called the saint of the ordinary, published his most noted book, The Way in 1939. Some have called it a modern spiritual classic, comparing it to Imitation of Christ. The Way is a small book, often published in pocket size, yet it delivers a significant message – holiness is meant for everyone. This message may seem mundane in a post-Vatican II world, but it was revolutionary when presented in the climate of the late 1930’s. His teachings were so innovative that Josemaria Escrivá was even accused of heresy. This was humorously portrayed in the movie There Be Dragons in a scene in which a local bishop says that what St. Josemaría is proposing “sounds Protestant.” Nevertheless, St. Josemaría’s major contribution to spiritual theology is this message that the interior life is accessible to the everyday layperson; that one need not be a cloistered monk or nun to ascend the spiritual plane. His teachings provide a practical guide for obtaining an authentic relationship with Christ through filial love and the sanctification of one’s state in life.

Family Life
Saint Josemaría Escrivá was born in Barbastro, Spain on January 9, 1902. He had five siblings: one older sister named Carmen, three younger sisters who all died very young and a younger brother, Santiago. His parents, Jose and Dolores Escrivá raised their family in devoutly Catholic faith and home.

Footprints in the Snow

In 1915, Jose Escrivá’s textile business failed and he relocated the family to the town of Longroño. Here, Josemaría had his first inkling that God was calling him to do something special with his life. One evening when he was sixteen, he was walking home, and he saw the footprints of a discalced Carmelite friar in the snow. This experience moved him to feel God’s call to serve Him. Though he was not yet completely certain of God’s will, Josemaría discerned that the message would be more clear if he joined the priesthood.

Ordination and Opus Dei

He was ordained in Zaragoza on March 28, 1925. He was first assigned to a rural parish and in 1927 moved to Madrid to study law. On October 2, 1928, God showed him what he wanted him to do – establish Opus Dei (the Work of God) and help ordinary Christians seek sanctity through and in their daily ordinary lives. God called him to be an “apostle of apostles,” to help lead the mission of the laity to pursue universal holiness (Christ is Passing By, 147). This was nearly forty years before Vatican II promulgated this message. From that point forward, Josemaría dedicated his entire life to the foundation of the Work.

Death and Canonization

Opus Dei received the recognition of the Holy See in 1950. Josemaría travelled throughout Europe and Latin America to nurture the growth of Opus Dei until his sudden death in Rome on June 26, 1975. His cause for canonization was opened in 1981 and Pope John Paul II beatified him in 1992. Ten years later he was canonized on October 6, 2002 by Pope John Paul II who said, “Following in his footsteps, spread in society the awareness that we are called to holiness, without distinction of race, class, culture or age.”

Navarre Bible Commentary:Thursday, 12th Week in Ordinary Time

Art by Erin Leigh

Matthew 7:21–29

21 “Not everyone who says to me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will of my Father who is in heaven. 22 On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ 23 And then will I declare to them, ‘I never knew you; depart from me, you evildoers.’

24 “Everyone then who hears these words of mine and does them will be like a wise man who built his house upon the rock; 25 and the rain fell, and the floods came, and the winds blew and beat upon that house, but it did not fall, because it had been founded on the rock. 26 And every one who hears these words of mine and does not do them will be like a foolish man who built his house upon the sand; 27 and the rain fell, and the floods came, and the winds blew and beat against that house, and it fell; and great was the fall of it.”

28 And when Jesus finished these sayings, the crowds were astonished at his teaching, 29 for he taught them as one who had authority, and not as their scribes.  

Catholic Exegesis:

The Second Vatican Council teaches  that if we are to derive the true meaning from the sacred texts,  attention must be devoted “not only to their content but to the unity of the whole of Scripture, the living tradition of the entire Church, and the analogy of faith. […] Everything to do with the interpretation of Scripture is ultimately subject to the judgment of the Church, which exercises the divinely conferred communion and ministry of watching over and interpreting the Word of God” (Dei Verbum, 12).

St. John Paul II, when he promulgated the Catechism of the Catholic Church,  explained that the Catechism "is a statement of the Church's faith and of catholic doctrine, attested to or illumined by Sacred Scripture, the Apostolic Tradition and the Church's Magisterium."  He went on to "declare it to be a sure norm for teaching the faith and thus a valid and legitimate instrument for ecclesial communion" (Fidei Depositum).

Cited in the Catechism:

Passages from this Gospel reading are cited in the Catechism, paragraphs 443, 581, 1821, 1970, 2611 and 2826.

Commentary

Doing the will of God

7:21–23. To be genuine, prayer must be accompanied by a persevering effort to do God’s will. Similarly, in order to do his will it is not enough to speak about the things of God: there must be consistency between what one preaches—what one says—and what one does: “The kingdom of God does not consist in talk but in power” (1 Cor 4:20); “Be doers of the word, and not hearers only, deceiving yourselves” (Jas 1:22).

Christians, “holding loyally to the Gospel, enriched by its resources, and joining forces with all who love and practise justice, have shouldered a weighty task on earth and they must render an account of it to him who will judge all men on the last day. Not everyone who says ‘Lord, Lord’ will enter the Kingdom of heaven, but those who do the will of the Father, and who manfully put their hands to the work” (Vatican II, Gaudium et spes, 93).

To enter the Kingdom of heaven, to be holy, it is not enough, then, to speak eloquently about holiness. One has to practise what one preaches, to produce fruit that accords with one’s words. Fray Luis de León puts it very graphically: “Notice that to be a good Christian it is not enough just to pray and fast and hear Mass; God must find you faithful, like another Job or Abraham, in times of tribulation” (Guide for Sinners, book 1, part 2, chap. 21).

Even if a person exercises an ecclesiastical ministry that does not assure his holiness; he needs to practise the virtues he preaches. Besides, we know from experience that any Christian (clerical, religious or lay) who does not strive to act in accordance with the demands of the faith he professes, begins to weaken in his faith and eventually parts company also with the teaching of the Church. Anyone who does not live in accordance with what he says, ends up saying things that are contrary to faith.

The authority with which Jesus speaks in these verses reveals him as sovereign Judge of the living and the dead. No Old Testament prophet ever spoke with this authority.

7:22. “That day”: a technical formula in biblical language meaning the day of the Judgment of the Lord or the Last Judgment.

7:23. This passage refers to the Judgment where Jesus will be the Judge. The sacred text uses a verb which means the public proclamation of a truth. Since in this case Jesus Christ is the Judge who makes the declaration, it takes the form of a judicial sentence.

Building on rock

7:24–27. These verses constitute the positive side of the previous passage. A person who tries to put Christ’s teaching into practice, even if he experiences personal difficulties or lives during times of upheaval in the life of the Church or is surrounded by error, will stay firm in the faith, like the wise man who builds his house on rock.

Also, if we are to stay strong in times of difficulty, we need, when things are calm and peaceful, to accept little contradictions with a good grace, to be very refined in our relationship with God and with others, and to perform the duties of our state in life in a spirit of loyalty and abnegation. By acting in this way we are laying down a good foundation, maintaining the edifice of our spiritual life and repairing any cracks that make their appearance.

Jesus teaches with authority

7:28–29. Jesus’ listeners could clearly see the radical difference between the style of teaching of the scribes and Pharisees, and the conviction and confidence with which Jesus spoke. There is nothing tentative about his words; they leave no room for doubt; he is clearly not giving a mere opinion. Jesus spoke with absolute command of the truth and perfect knowledge of the true meaning of the Law and the Prophets; indeed he often spoke on his own authority (cf. Mt 5:22, 28, 32, 38, 44), and with the very authority of God (cf. Mk 2:10; Mt 28:18). All this conferred a singular force and authority on his words, such as had never been known in Israel (cf. Lk 19:48; Jn 7:46).

Chapters 8 and 9 of St Matthew deal with a series of miracles worked by our Lord. The first Christians had vivid experience of the fact that the glorified Jesus was still present in his Church, confirming its teaching by signs, by miracles (Mk 16:20; Acts 14:3).

And so, St Matthew, after giving the nucleus of Jesus’ public teaching in the Sermon on the Mount (chapters 5–7), goes on now to gather a number of miracles to support our Lord’s words. Some commentators call this section—chaps. 8 and 9—“the works of the Messiah”, parallelling what they called “the words of the Messiah” (the discourse on the mount). In chapters 5–7 we see Jesus as the supreme lawgiver and master who teaches with divine authority, a unique authority superior to that held by Moses and the prophets. Now, in chapters 8 and 9, he is shown as endowed with divine authority over disease, death, the elements and evil spirits. These miracles worked by Jesus Christ accredit the divine authority of his teaching.

Source: The Navarre Bible: Text and Commentaries. Biblical text from the Revised Standard Version and New Vulgate. Commentaries by members of the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and by Scepter Publishers in the United States. We encourage readers to purchase The Navarre Bible for personal study. See Scepter Publishers for details.

"Ignorance of Scripture is ignorance of Christ." St Jerome

Navarre Bible Commentary:Wednesday, 12th Week in Ordinary Time

Matthew 7:15–20

15 “Beware of false prophets, who come to you in sheep’s clothing but inwardly are ravenous wolves. 16 You will know them by their fruits. Are grapes gathered from thorns, or figs from thistles? 17 So, every sound tree bears good fruit, but the bad tree bears evil fruit. 18 A sound tree cannot bear evil fruit, nor can a bad tree bear good fruit. 19 Every tree that does not bear good fruit is cut down and thrown into the fire. 20 Thus you will know them by their fruits.  

Catholic Exegesis:

The Second Vatican Council teaches  that if we are to derive the true meaning from the sacred texts,  attention must be devoted “not only to their content but to the unity of the whole of Scripture, the living tradition of the entire Church, and the analogy of faith. […] Everything to do with the interpretation of Scripture is ultimately subject to the judgment of the Church, which exercises the divinely conferred communion and ministry of watching over and interpreting the Word of God” (Dei Verbum, 12).

St. John Paul II, when he promulgated the Catechism of the Catholic Church,  explained that the Catechism "is a statement of the Church's faith and of catholic doctrine, attested to or illumined by Sacred Scripture, the Apostolic Tradition and the Church's Magisterium."  He went on to "declare it to be a sure norm for teaching the faith and thus a valid and legitimate instrument for ecclesial communion" (Fidei Depositum).

Cited in the Catechism:

Passages from this Gospel reading are cited in the Catechism, paragraphs 2005 and 2285.

Commentary

False prophets

7:15–20. There are many references in the Old Testament to false prophets, perhaps the best-known being Jeremiah 23:9–40 which condemns the impiety of those prophets who “prophesied by Baal and led my people Israel astray”; “who prophesy to you, filling you with vain hopes; they speak visions of their own minds, not from the mouth of the Lord […]. I did not send the prophets, yet they ran. I did not speak to them, yet they prophesied”; they “lead my people astray by their lies and their recklessness, when I did not send them or charge them; so that they do not profit this people at all”.

In the life of the Church the Fathers see these false prophets, as of whom Jesus speaks, in heretics, who apparently are pious and reformist but who in fact do not have Christ’s sentiments (cf. St Jerome, Comm. on Matthew, 7). St John Chrysostom applies this teaching to anyone who appears to be virtuous but in fact is not, and thereby misleads others.

How are false prophets and genuine prophets to be distinguished? By the fruit they produce. Human nobility and divine inspiration combine to give the things of God a savour of their own. A person who truly speaks the things of God sows faith, hope, charity, peace and understanding; whereas a false prophet in the Church of God, in his preaching and behaviour, sows division, hatred, resentment, pride and sensuality (cf. Gal 5:16–25). However, the main characteristic of a false prophet is that he separates the people of God from the Magisterium of the Church, through which Christ’s teaching is declared to the world. Our Lord also indicates that these deceivers are destined to eternal perdition.

Source: The Navarre Bible: Text and Commentaries. Biblical text from the Revised Standard Version and New Vulgate. Commentaries by members of the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and by Scepter Publishers in the United States. We encourage readers to purchase The Navarre Bible for personal study. See Scepter Publishers for details.

"Ignorance of Scripture is ignorance of Christ." St Jerome

Navarre Bible Commentary:Solemnity of the Nativity of St. John the Baptist

via The Anglo Catholic

Gospel

Luke 1:57–66, 80

57 Now the time came for Elizabeth to be delivered, and she gave birth to a son. 58 And her neighbors and kinsfolk heard that the Lord had shown great mercy to her, and they rejoiced with her. 59 And on the eighth day they came to circumcise the child; and they would have named him Zechariah after his father, 60 but his mother said, “Not so; he shall be called John.” 61 And they said to her, “None of your kindred is called by this name.” 62 And they made signs to his father, inquiring what he would have him called. 63 And he asked for a writing tablet, and wrote, “His name is John.” And they all marveled. 64 And immediately his mouth was opened and his tongue loosed, and he spoke, blessing God. 65 And fear came on all their neighbors. And all these things were talked about through all the hill country of Judea; 66 and all who heard them laid them up in their hearts, saying, “What then will this child be?” For the hand of the Lord was with him.

80 And the child grew and became strong in spirit, and he was in the wilderness till the day of his manifestation to Israel.  

Catholic Exegesis:

The Second Vatican Council teaches  that if we are to derive the true meaning from the sacred texts,  attention must be devoted “not only to their content but to the unity of the whole of Scripture, the living tradition of the entire Church, and the analogy of faith. […] Everything to do with the interpretation of Scripture is ultimately subject to the judgment of the Church, which exercises the divinely conferred communion and ministry of watching over and interpreting the Word of God” (Dei Verbum, 12).

St. John Paul II, when he promulgated the Catechism of the Catholic Church,  explained that the Catechism "is a statement of the Church's faith and of catholic doctrine, attested to or illumined by Sacred Scripture, the Apostolic Tradition and the Church's Magisterium."  He went on to "declare it to be a sure norm for teaching the faith and thus a valid and legitimate instrument for ecclesial communion" (Fidei Depositum).

Cited in the Catechism:

Passages from this Gospel reading are not cited in the Catechism.

Commentary

Birth and circumcision of John the Baptist

1:59. Circumcision was a rite established by God under the Old Covenant to mark out those who belonged to his chosen people: he commanded Abraham to institute circumcision as a sign of the Covenant he had made with him and all his descendants (cf. Gen 17:10–14), prescribing that it should be done on the eighth day after birth. The rite was performed either at home or in the synagogue, and, in addition to the actual circumcision, the ceremony included prayers and the naming of the child.

With the institution of Christian Baptism the commandment to circumcise ceased to apply. At the Council of Jerusalem (cf. Acts 15:1ff), the apostles definitively declared that those entering the Church had no need to be circumcised.

St Paul’s explicit teaching on the irrelevance of circumcision in the context of the New Alliance established by Christ is to be found in Galatians 5:2ff; 6:12ff; and Colossians 2:11ff.

1:60–63. By naming the child John, Zechariah complies with the instructions God sent him through the angel (cf. Lk 1:13).

1:64. This miraculous event fulfils the prophecy the angel Gabriel made to Zechariah when he announced the conception and birth of the Baptist (Lk 1:19–20). St Ambrose observes: “With good reason was his tongue loosed, because faith untied what had been tied by disbelief” (Expositio Evangelii sec. Lucam, in loc.).

Zechariah’s is a case similar to that of St Thomas, who was reluctant to believe in the resurrection of our Lord, and who believed only when Jesus gave him clear proof (cf. Jn 20:24–29). For these two men God worked a miracle and won their belief; but normally he requires us to have faith and to obey him without his working any new miracles. This was why he upbraided Zechariah and punished him, and why he reproached Thomas: “Have you believed because you have seen me? Blessed are those who have not seen and yet believe” (Jn 20:29).

1:80. “Wilderness”: this must surely refer to the “Judean wilderness” which stretches from the northwestern shores of the Dead Sea to the hill country of Judea. It is not a sand desert but rather a barren steppe with bushes and basic vegetation which suit bees and grasshoppers or wild locusts. It contains many caves which can provide shelter.

Source: The Navarre Bible: Text and Commentaries. Biblical text from the Revised Standard Version and New Vulgate. Commentaries by members of the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and by Scepter Publishers in the United States. We encourage readers to purchase The Navarre Bible for personal study. See Scepter Publishers for details.

"Ignorance of Scripture is ignorance of Christ." St Jerome

Navarre Bible Commentary:Monday, 12th Week in Ordinary Time

By Helen Ion

Matthew 7:1–5

1 “Judge not, that you be not judged. 2 For with the judgment you pronounce you will be judged, and the measure you give will be the measure you get. 3 Why do you see the speck that is in your brother’s eye, but do not notice the log that is in your own eye? 4 Or how can you say to your brother, ‘Let me take the speck out of your eye,’ when there is the log in your own eye? 5 You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother’s eye.  

Catholic Exegesis:

The Second Vatican Council teaches  that if we are to derive the true meaning from the sacred texts,  attention must be devoted “not only to their content but to the unity of the whole of Scripture, the living tradition of the entire Church, and the analogy of faith. […] Everything to do with the interpretation of Scripture is ultimately subject to the judgment of the Church, which exercises the divinely conferred communion and ministry of watching over and interpreting the Word of God” (Dei Verbum, 12).

St. John Paul II, when he promulgated the Catechism of the Catholic Church,  explained that the Catechism "is a statement of the Church's faith and of catholic doctrine, attested to or illumined by Sacred Scripture, the Apostolic Tradition and the Church's Magisterium."  He went on to "declare it to be a sure norm for teaching the faith and thus a valid and legitimate instrument for ecclesial communion" (Fidei Depositum).

Cited in the Catechism:

Passages from this Gospel reading are cited in the Catechism, paragraph 678.

Commentary

1. Jesus is condemning any rash judgments we make maliciously or carelessly about our brothers' behavior or feelings or motives. "Think badly and you will not be far wrong" is completely at odds with Jesus' teaching.

In speaking of Christian charity St. Paul lists its main features: "Love is patient and kind [...]. Love bears all things, believes all things, hopes all things, endures all things" (1 Corinthians 13:4, 5, 7). Therefore, "Never think badly of anyone, not even if the words or conduct of the person in question give you good grounds for doing so" (St. J. Escriva, The Way, 442).

"Let us be slow to judge. Each one sees things from his own point of view, as his mind, with all its limitations, tells him, and through eyes that are often dimmed and clouded by passion" (The Way, 451).

1-2. As elsewhere, the verbs in the passive voice ("you will be judged", "the mea- sure you will be given") have God as their subject, even though He is not explicitly mentioned: "Do not judge others, that you be not judged by God". Clearly the judgment referred to here is always a condemnatory judgment; therefore, if we do not want to be condemned by God, we should never condemn our neighbor. "God measures out according as we measure out and forgives as we forgive, and comes to our rescue with the same tenderness as He sees us having towards others" (Fray Luis de Leon, Exposicion Del Libro De Job, chapter 29).

3-5. A person whose sight is distorted sees things as deformed, even though in fact they are not deformed. St. Augustine gives this advice: "Try to acquire those virtues which you think your brothers lack, and you will no longer see their defects, because you will not have them yourselves" (Enarrationes In Psalmos, 30, 2, 7). In this connection, the saying, "A thief thinks that everyone else is a thief" is in line with this teaching of Jesus.

Besides: "To criticize, to destroy, is not difficult; any unskilled laborer knows how to drive his pick into the noble and finely-hewn stone of a cathedral. To construct that is what requires the skill of a master" (St. J. Escriva, The Way, 456).

Source: The Navarre Bible: Text and Commentaries. Biblical text from the Revised Standard Version and New Vulgate. Commentaries by members of the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and by Scepter Publishers in the United States. We encourage readers to purchase The Navarre Bible for personal study. See Scepter Publishers for details.

"Ignorance of Scripture is ignorance of Christ." St Jerome