Catholic Metanarrative

Wednesday, August 29, 2007

Wednesday Liturgy: Novenas and Devotions During Mass

ROME, AUG. 28, 2007 (Zenit.org).- Answered by Legionary of Christ Father Edward McNamara, professor of liturgy at the Regina Apostolorum university.

Q: I have seen novenas prayed together by the congregation, led by the priest directly after the Gospel of a weekday Mass. Is this correct? -- C.H., Baton Rouge, Louisiana

Q: I was wondering if it is appropriate to insert the Chaplet of Divine Mercy into the liturgy? Our parish recited this after the homily on Divine Mercy Sunday, led by our pastor. It seemed as if a beautiful, but optional, devotion was forced on a captive congregation. -- L.S., Hutchinson, Kansas

A: This topic referred to in these two questions is dealt with in the December 2001 document "Directory on Popular Piety and the Liturgy," published by the Congregation for Divine Worship.

No. 13 of this document states: "The objective difference between pious exercises and devotional practices should always be clear in expressions of worship. Hence, the formulae proper to pious exercises should not be commingled with the liturgical actions. Acts of devotion and piety are external to the celebration of the Holy Eucharist, and of the other sacraments.

"On the one hand, a superimposing of pious and devotional practices on the Liturgy so as to differentiate their language, rhythm, course, and theological emphasis from those of the corresponding liturgical action, must be avoided, while any form of competition with or opposition to the liturgical actions, where such exists, must also be resolved. Thus, precedence must always be given to Sunday, Solemnities, and to the liturgical seasons and days.

"Since, on the other [hand], pious practices must conserve their proper style, simplicity and language, attempts to impose forms of 'liturgical celebration' on them are always to be avoided."

Therefore it is incorrect to mingle any devotional exercise such as a novena or non-liturgical litanies within the context of the Mass; this mixing respects neither the nature of the Eucharistic celebration nor the essence of the pious exercise. Novenas or non-liturgical litanies may, however, be recited immediately before or after Mass.

Some readers ask if devotions may be carried out during Eucharistic adoration. The above-mentioned directory suggests in No. 165: "Gradually, the faithful should be encouraged not to do other devotional exercises during exposition of the Blessed Sacrament." It adds, however: "Given the close relationship between Christ and Our Lady, the rosary can always be of assistance in giving prayer a Christological orientation, since it contains meditation of the Incarnation and the Redemption."

Although the rosary is the only devotion specifically mentioned, it is possible that other devotions that can likewise be given a Christological orientation. These include novenas in preparation for Christmas and other feasts, which could be used as vocal prayers and acclamations immediately before Benediction.

This would not be the case for a novena or devotion to a particular saint.

Wednesday Liturgy: Follow-up: Gloria's "Sin" and Agnus Dei's "Sins"

ROME, AUG. 28, 2007 (Zenit.org).- Answered by Legionary of Christ Father Edward McNamara, professor of liturgy at the Regina Apostolorum university.

Pursuant to our debate (July 24) on whether the Latin "peccata mundi" should be translated "sin" or "sins" of the world, an Indian priest from Mumbai sent in the following reflection (excerpted here) which I gladly share:

"There has always been confusion among quite a few on the singular and the plural aspect of sin. The English text of Scripture, which is faithful to the original, always uses the singular aspect of sin when it talks of the role of Agnus Dei (John 1:29,36).

"There is a sin which is referred to in the singular sense and there are sins which plurally mean the many areas of sins we as human beings commit. The singular normally refers to the original sin committed by our first parents and now through conception passed on to us.

"Christ Jesus came into the world to destroy this work of the devil (1 John 3:8), that is,

1) The darkness of evil that prevents us to have a right knowledge of God. Jesus repairs this flaw by revealing to us God as Abba Father and giving us his Spirit that bears witness with our spirit, even calling God Abba Father.

2) His shedding of blood and death is that ransom taking us out from the kingdom of darkness into the Kingdom of his beloved. This for us is the beginning of a new life sealed with Christ's life in baptism that has to now struggle against the concupiscence of sin.

"The proclamation of the Gospel is an invitation to faith and reconciliation and is made complete through baptism. The sacraments, especially of reconciliation, are primarily our constant struggle against the concupiscence of sin. This is where the dividing line of sin and sins diminishes, where ultimately they are one reality."

Sunday, August 26, 2007

Father Cantalamessa on the Narrow Gate

ROME, AUG. 24, 2007 (Zenit.org).- Here is a translation of a commentary by the Pontifical Household preacher, Capuchin Father Raniero Cantalamessa, on the readings from this Sunday's liturgy.


* * *

Enter Through the Narrow Gate
21st Sunday in Ordinary Time
Isaiah 66:18-21; Hebrews 12:5-7, 11-13; Luke 13:22-30

There is a question that has always nagged believers: Will there be many or few people saved? During certain periods this problem became so acute as to cause some people terrible anxiety.

This Sunday's Gospel informs us that Jesus himself was once asked this question. "Jesus passed through towns and villages, teaching as he went and making his way to Jerusalem. Someone asked him, 'Lord, will only a few people be saved?'"

The question, as we see, focuses on the number -- How many will be saved? Will it be many or few? In answering the question, Jesus shifts the focus from "how many" to "how" to be saved, that is, by entering "through the narrow gate."

We see this same attitude in regard to Jesus' second coming. The disciples ask "when" the return of the Son of Man will happen and Jesus answers indicating "how" we should prepare ourselves for that return, and what to do during the time of waiting (cf. Matthew 24:3-4).

Jesus' way of responding to these questions is not strange or discourteous. He is just acting in the way of one who wants to teach his disciples how to move from a life of curiosity to one of true wisdom; from the allure of idle questions to the real problems we need to grapple with in life.

From this we already see the absurdity of those who, like the Jehovah Witnesses, believe they know the precise number of the saved: 144,000.

This number, which recurs in the Book of Revelations has a purely symbolic value (the square of 12 -- the number of the tribes of Israel -- multiplied by 1,000) and is explained by the expression that immediately follows: "A great multitude that no man could number" (Revelations 7:4, 9).

Above all, if 144,000 is really the number, then we can both close up shop. Above the gate to heaven there must be a sign like the ones parking lots put up: "Full."

If, therefore, Jesus is not so much interested in revealing to us the number of the saved as he is in telling us how to be saved, we can understand what he is trying to tell us here. In substance, there are two things: one negative and the other positive.

It is useless, or rather it is not enough, to belong to a certain ethnic group, race, tradition, or institution, not even the chosen people from whom the Savior himself comes. What puts us on the road to salvation is not a title of ownership ("We ate and drank in your presence..."), but a personal decision, followed by a consistent way of life. This is even more clear in Matthew's text which contrasts two ways and two gates, one narrow and the other wide (cf. Matthew 7:13-14).

Why are these ways respectively called "narrow" and "wide"? Is it perhaps that the way of evil is always easy and pleasant to follow and the way of goodness always hard and tiresome?

Here we must be careful not to cede to the usual temptation of believing that here below everything goes magnificently well for the wicked and everything goes terribly for the good.

The way of the wicked is wide, but only at the beginning. As one goes down this way it gradually becomes narrow and bitter. In any case, it becomes very narrow at the end because it finishes in a blind alley.

The joy that is experienced in it has the characteristic of diminishing more and more as one tastes it, and it finally causes nausea and sadness. We see this in certain forms of intoxication experienced in drugs, alcohol and sex. A larger dose or stronger stimulation is needed each time to produce pleasure of the same intensity.

Finally the organism no longer responds and it begins to break down, even physically.

The way of the just is instead narrow at the beginning, when one starts off on it, but it then becomes a spacious boulevard because hope, joy and peace of heart are found in it.

Wednesday, August 22, 2007

Letter of the Opus Dei Prelate (August 2007)

Letter of Bishop Javier Echevarría to the faithful of Opus Dei. In this month’s letter he reminds them that all Catholics ought to help their friends and relatives discover the faith. Quoting Pope Benedict XVI, he stresses that to do apostolate “is truly a service to joy, to God’s joy which longs to break into the world.” (Homily, April 24, 2005)

August 04, 2007
My dear children: may Jesus watch over my daughters and sons for me!

I reminded you last month, with the example of the early Christians, that the apostolate of God’s children should be optimistic, filled with the assurance of its effectiveness. The Master told us: euntes docete omnes gentes (Mt 28:19)—go throughout the whole world, teaching the Gospel to every creature. And he did not leave us alone: I am with you always, to the close of the age (Mt 28:20).

One can understand why, for St. Josemaría, the world seemed small. I recall (I heard him recount it) something that happened in April 1936. He had gone to Valencia to prepare the ground for the first apostolic expansion of Opus Dei outside of Madrid. While there he spoke to a university student about the possibility of joining the Work. As they were walking along, they reached the shore of the Mediterranean. The fellow remarked: “Father, how big the sea is!” St. Josemaría immediately replied: But to me it seems small. He was thinking of other seas and other lands, where his daughters and sons were to go as soon as possible, carrying with them the spirit received from God. And his heart was filled with zeal for souls right to the last moment.

In those years, due to the hazards of the Spanish Civil War, the desired apostolic expansion could not be carried out. He was not discouraged, not even when in August 1936 he was forced to leave the house where he lived with his mother and brother and sister, fleeing from the religious persecution that had been unleashed.

Several very difficult months followed, during which our Founder found himself at least twice on the verge of martyrdom. In those circumstances, as you know, he took refuge in various places that offered a modicum of safety. Nevertheless, he continued exercising his priestly ministry to the extent possible and provided spiritual care to the first members of the Work. When on August 31, 1937—seventy years ago now—he was able to leave the precarious refuge where he had remained for several months, he dedicated himself with renewed intensity to his spiritual work (which he had also carried out in the Honduran Consulate), even risking his life. The fruit of that sowing was not lost. Apart from the fact that it was plentiful even then, it was gathered abundantly later on, thanks to the splendid flourishing of people chosen by God to serve him in Opus Dei.

St. Josemaría felt himself to be a citizen of the world. He didn’t consider himself a foreigner anywhere. He discovered right away the positive side of each country and tried to learn from the people there. He was concerned about every human being, also those he didn’t yet know. During his apostolic trips, he prayed generously for everyone. He could truly state that he had carried out the “prehistory”of the Work—the preparation for its future apostolic work—in many countries where the faithful of Opus Dei would later carry out their apostolate. I would say in all of them, because in his periods of prayer before the tabernacle and in his long hours of work in his office, he would go again and again throughout the whole world, putting at our Lord’s feet the future work of his daughters and sons. He liked to have a map of the world on his table; it helped him to travel around the world in his imagination, with a hunger to Christianize or re-Christianize it.

We too, like our Father, have to go out in search of everyone. We can’t be indifferent about anyone: out of a hundred souls we are interested in a hundred (St. Josemaría, Furrow, no. 183).Consider these words of Benedict XVI addressed to all Catholics: we cannot keep to ourselves the joy of the faith. We must spread it and pass it on, and thereby also strengthen it in our own hearts. If faith is truly the joy of having discovered truth and love, we inevitably feel the desire to transmit it, to communicate it to others. The new evangelization to which our beloved Pope John Paul II called us passes mainly through this process.

With delicacy and respect we must address a special but clear and courageous invitation to follow Jesus to those young men and women who appear to be the most attracted and fascinated by friendship with him (Address at the inauguration of the diocesan assembly of Rome, June 11, 2007).

We have to place before many young girls and boys the possibilityof serving the Church and souls in Opus Dei, in celibacy or in marriage. Our Lord is determined to send a great number of apostles to all parts of the world to spread the joyful announcement of the Gospel, with the example of their lives and the force of their words. Let us not be held back by difficulties raised by the culture or environment, even if these are objective. Because God’s grace is also very “objective.” It is the principal factor on which we always have to count. Therefore, with words of our Father, I repeat: it’s a matter of faith!

Let’s be convinced that God, from before the creation of the world (Cf. Eph 1:4), has chosen many women and men to be fishers of men (Lk 5:10),serving him indiviso corde (Cf. 1 Cor 7:25-30),with undivided heart, without the mediation of a human love. Let us consider then, as addressed us, those words from the prophet Jeremiah that our Father applied to the specific circumstances of each person. Behold, I am sending many fishermen, says the Lord, and I will catch those fishes (Jer 16:16). That is his way of explaining the great task we have before us: we must become fishermen. The world is often compared, in conversation or in books, with the sea. It is a good comparison, for in our lives, just as in the sea, there are quiet times and stormy seasons, periods of calm and gusts of strong wind. One often finds souls swimming in difficult waters, in the midst of heavy waves. They travel through stormy weather, their journey a sad rushing around, despite their apparently cheerful expressions and their boisterousness. Their bursts of laughter are a cover for their discouragement and ill‑temper. Their lives are bereft of charity and understanding. Men, like fish, devour each other.

Our task as children of God is to get all men to enter, freely, into the divine net; to get them to love each other. If we are Christians, we must seek to become fishermen like those described by the prophet Jeremiah with a metaphor which Jesus also often used: ‘Follow me and I will make you fishers of men,’ (Mt 4:19), he says to Peter and Andrew ( St. Josemaría, Friends of God, no. 259).

Benedict XVI, in the Mass inaugurating his pontificate, insisted: as we follow Christ in this mission to be fishers of men, we must bring men and women out of the sea that is salted with so many forms of alienation and onto the land of life, into the light of God...There is nothing more beautiful than to be surprised by the Gospel, by the encounter with Christ. There is nothing more beautiful than to know Him and to speak to others of our friendship with Him. The task of the shepherd, the task of the fisher of men, can often seem wearisome. But it is beautiful and wonderful, because it is truly a service to joy, to God’s joy which longs to break into the world (Homily, April 24, 2005).

It should not surprise us that some people put up resistance to this marvelous invitation. Including men or women with excellent human qualities, people who could give a lot of glory to God and be effective instruments in his hands, and who nevertheless do not respond, or at least not as quickly as one would like. As St. Josemaría said: What compassion you feel for them! You would like to cry out to them that they are wasting their time. Why are they so blind, and why can’t they perceive what you—a miserable creature—have seen? Why don’t they go for the best?

Pray and mortify yourself. Then you have the duty to wake them up, one by one, explaining to them—also one by one—that they, like you, can find a divine way, without leaving the place they occupy in society (St. Josemaría, Furrow, no. 182).

Look at what St. Augustine says regarding those who did not seem disposed to listen to him when he urged them to change their behavior, to be good Christians. Speaking of the duties of the good shepherd—and all of us in the Church have to be at the same time both sheep and shepherd—the Holy Doctor wrote: “There are obstinate sheep. When you seek them, because they are astray, they say in their error and for their perdition that they have nothing to do with us. ‘Why do you want us? Why are you seeking us?’ As though the reason we are concerned about them and are seeking them were not that they are in error and are lost. They answer: ‘If I am in error, if I am lost, why do you want me? Why are you looking for me?’ Because you are in error and I want to call you back, because you are lost and I want to find you. ‘But I want to be in error, I want to be lost.’ You want to be in error and be lost? Then how much greater is my desire to prevent it! I dare to be even inopportune. Listen to the Apostle’s advice: “Preach the word, be urgent in season and out of season” (2 Tim 4:2). To whom in season? To whom out of season? In season to those who want it; out of season to those who do not want it” (St. Augustine, Sermon 46, On Shepherds, no. 14).

My daughter, my son, are you doing apostolate every day? Do you take advantage of all the opportunities, without human respect? Do you remember those words from the Gospel—hominem non habeo (Jn 5:7)—so that no one may say of us, of you, that he did not have anyone to help him?

As we do every year around this time, we are preparing for the great solemnity of the Assumption of our Lady, when we renew the consecration of Opus Dei to the Immaculate Heart of Mary. When asking her, echoing our Father and our beloved Don Alvaro, to prepare and preserve a safe way for us—iter para tutum, iter serva tutum!—let us especially place in her hands the apostolic expansion in so many countries: those in which we are beginning, those others to which we hope to go as soon as possible, and those in which we have been working for years, so that the spirit of the Work may arrive as soon as possible to many other places.

With all my affection, I bless you,

Your Father

+ Javier

Pamplona, August 1, 2007

Wednesday Liturgy: A Sacristan's Duties

ROME, AUG. 21, 2007 (Zenit.org).- Answered by Legionary Father Edward McNamara, professor of liturgy at the Regina Apostolorum university.

Q: I am interested in the ministry of sacristan but can find no information in any detail as to what a sacristan does. It seems that each parish is different. The only thing I find is in the General Instruction of the Roman Missal (GIRM) at No. 105. Can you say more about this? -- R.S., Fargo, North Dakota

A: The aforementioned text of GIRM, No. 105, says: "The following also exercise a liturgical function: The sacristan, who carefully arranges the liturgical books, the vestments, and other things necessary in the celebration of Mass."

This is further developed in the Ceremonial of Bishops, No. 37.

This book spells out that the sacristan, always under the general direction of the clergy, undertakes the overall preparation of liturgical celebrations, including all that is needed for special days such as Ash Wednesday and Palm Sunday.

The sacristan thus arranges the books needed for the celebration, marking all of the divisions. He or she lays out the vestments and anything else needed for the celebration, such as cruets, chalices, ciboria, linens, oils, processional crosses, candles and torches.

He or she also takes care of the ringing of bells that announce the celebrations. The sacristan should ensure the observance of silence in the sacristy.

The sacristan in harmony with the pastor also makes sure that the vestments, church furnishings, liturgical vessels and decorative objects are kept in good condition and, if necessary, sent for gilding or repair.

Other practical indications apart from these official recommendations are that the sacristan ensures that the things necessary for worship are always available. There should be a ready supply of fresh hosts and of duly authorized wine, sufficient clean purificators, corporals, hand towels, incense and coals.

In this context the sacristan is responsible for making sure that those who wash the altar linens do so according to the indications of the missal and that the water for the first wash is poured down the sacrarium or to the earth. The sacristan also takes care of burning old linens and other objects that are no longer suitable for liturgical use.

He or she also makes sure that the sanctuary lamp has sufficient oil, that the altar cloths are changed regularly, and that the holy water stoups are clean and replenished frequently.

The pastor may also decide to entrust other responsibilities to the sacristan. This might include coordinating others who help with the general decor of the church, such as cleaners and flower arrangers. The sacristan might also maintain the practical dealings with external agents such as funeral directors and photographers so that proper decorum is maintained at all times.

In order to carry out these duties, the sacristan needs to have a fairly good idea of the content and norms of the principal liturgical books and an understanding of the intricacies of the liturgical calendar.

A good sacristan is a boon to any parish and, as the GIRM says, the post fulfills a true liturgical function. As the Ceremonial of Bishops states: "The adornment and decor of a church should be such as to make the church a visible sign of love and reverence toward God" (No. 38).

Wednesday Liturgy: Follow-up: On Changing the Corporal

ROME, AUG. 21, 2007 (Zenit.org).- Answered by Legionary Father Edward McNamara, professor of liturgy at the Regina Apostolorum university.

Several readers wrote for further clarifications regarding the proper use of the corporal (July 17).

A deacon commented: "I often find particles remaining on the corporal after Mass. This is a concern to me, because the corporal is left on the altar, and then the book of the Gospels is placed on top of the corporal ... so I always clear any particles, some which can be substantial in size, from the corporal before or after Mass. Your response to the initial question on corporals indicates that the corporal may be folded up, and set aside to be reused at a later Mass. Presumably, the corporal would thus sit in a cabinet in the sacristy until the next Mass. But, if, in fact, particles are remaining in the folded-up corporal, as is often the case, it does not seem that a cabinet or other storage drawer is the proper place to leave the Eucharist. Of course, it is better than leaving the corporal on the altar ... but if the purpose of a corporal is to 'catch' particles of the host, then why would we not treat those particles with the same care as we do the particles which remain in the vessels we purify?"

Any visible fragments remaining on the corporal should be removed and placed in the chalice for purification. Yet, liturgical practice has generally considered that the careful folding and opening of the corporal is sufficient and that no disrespect is shown by carefully keeping the corporal in the sacristy.

Until recently, however, between Masses the corporal used at the Eucharistic celebration was enclosed in a special holder called a burse out of respect and this custom may be maintained.

With respect to its care, Trimeloni's preconciliar 1,000-page compendium of practical liturgical norms recommended a monthly wash for corporals -- and that at a time when hosts were placed directly upon the corporal itself.

Another reader asked about the correct way of folding a corporal. Here I defer to the indications provided by Monsignor (now Bishop) Peter J. Elliott in his practical ceremonies manual:

"a. Take the corporal (from the burse, if used) with your right hand, and place it flat at the center of the altar, still folded, approximately 15 cm. (5 inches) from the edge of the altar, or further if a large corporal is being unfolded.

"b. Unfold it, first to your left, then to your right, thus revealing three squares.

"c. Unfold the section farthest from you, away from yourself, thus making six squares visible.

"d. Finally, unfold the crease that is nearest to you, towards yourself, thus making all nine squares visible. Adjust the corporal so that it is about 3 cm. (an inch) from the edge of the altar.

"If there is a cross embroidered on one of the outer center squares, move the corporal around so that the cross is nearest to you.

"Although Hosts no longer rest directly on the corporal, it is still useful in the event that fragments may fall on it at the fraction or during the purifications, etc. Therefore, never flick a corporal open or shake it open in midair. Such an action would also show a lack of respect for the most sacred altar linen, which must always be used wherever a Mass is celebrated.

"To fold a corporal, reverse the above steps. Therefore fold the front three squares away from you, then fold the back three squares towards you and finally bring the right square and the left square onto the remaining central square to complete the process.

"If the corporal is brought to the altar in a burse, this may be placed flat, traditionally on the left of the corporal, away from the place where the missal rests. But it may be more conveniently placed on the right of the corporal, or a server may take it back to the credence table. When Mass is celebrated facing the altar, the empty burse traditionally rests upright against a candlestick or gradine (altar shelf), to the left of the corporal."

Sunday, August 19, 2007

Father Cantalamessa on Division

ROME, AUG. 19, 2007 (Zenit.org).- Here is a translation of a commentary by the Pontifical Household preacher, Capuchin Father Raniero Cantalamessa, on the readings from today's liturgy.


* * *

I have come to bring division to the earth
20th Sunday in Ordinary Time
Jeremiah 38:4-6, 8-10; Hebrews 12:1-4; Luke 12:49-57

This Sunday's Gospel reading contains some of the most provocative words ever spoken by Jesus: "Do you think that I have come to establish peace on the earth? No, I tell you, but rather division. From now on a household of five will be divided, three against two and two against three; a father will be divided against his son and a son against his father, a mother against her daughter and a daughter against her mother, a mother-in-law against her daughter-in-law and a daughter-in-law against her mother-in-law."

And to think that the person who pronounced these words was the same whose birth was greeted by the words: "Peace on earth to men of good will," and that during his life he proclaimed: "Blessed are the peacemakers." The same person, when he was arrested, commanded Peter to "Put your sword back into its sheath!" (Matthew 26:52). How do we explain this contradiction?

It is very simple. It is a matter of seeing which peace and unity Jesus came to bring and which is the peace and unity he came to take away. He came to bring the peace and unity of the good, that which leads to eternal life, and he came to take away the false peace and unity, which serves only to lull the conscience to sleep and leads to ruin.

It is not that Jesus came purposefully to bring division and war, but his coming inevitably brings division and contrast because he places people before a decision. And, faced with the necessity of making a decision, we know that human freedom will react in different ways. Jesus' word and person will bring to the surface that which is most hidden in the depths of the human heart. The elderly Simeon had predicted it, taking the baby Jesus in his arms: "Behold, this child is destined for the fall and rise of many in Israel, and to be a sign that will be contradicted so that the thoughts of many hearts may be revealed" (Luke 2:35).

He himself will be the first victim of this contradiction, the first to suffer from the "sword" that he came to bring to the earth, he will give his life on account of it. After him the person most directly involved in this drama is Mary his mother, of whom Simeon says: "A sword will also pierce your soul."

Jesus himself distinguishes the two types of peace. He says to the apostles: "Peace I leave you, my peace I give to you; not as the world gives peace do I give peace to you. Do not let your heart be troubled and do not be afraid" (John 14:27). After having destroyed with his death the false peace and solidarity of the human race in evil and sin, he inaugurates the new peace and unity that is the fruit of the Holy Spirit. This is the peace that he offers to the disciples on Easter night, saying "Peace be with you!"

Jesus says that this "division" can also work its way into the family: between father and son, mother and daughter, brother and sister, daughter-in-law and mother-in-law. And, unfortunately, we know that this is sometimes painfully true. The person who has found the Lord and seriously wants to follow him often finds himself in the difficult situation of having to choose: Either make those at home happy and neglect God and religious practice or follow the latter and put himself in conflict with his own, who give him trouble for every little thing he does for God and piety.

But the contrast penetrates even deeper, within the person himself, and it becomes a struggle between flesh and spirit, between the call to egoism and sensuality, and that of conscience. The division and conflict begin inside of us. Paul illustrated this marvelously: "For the flesh has desires against the Spirit, and the Spirit against the flesh; these are opposed to each other, so that you may not do what you want" (Galatians 5:17).

Man is attached to his little peace and freedom, even if it is precarious and illusory, and this image of Jesus who comes to bring disruption carries the risk of making us indisposed toward Christ, considering him as an enemy of our tranquility. It is necessary to overcome this impression and realize that this too is Jesus' love, perhaps the most pure and genuine love.