Dichoso eres porque has creido

Dichosa tú, que has creído, porque lo que te ha dicho el Señor se cumplirá.»

Dichosos ti y yo porque hemos creido.
La asociación/relación de la dicha con la fe en las promesas que Dios hizo por medio de sus mensajeros: Los profetas, los ángeles y después su Hijo mismo, quién dió cumplimiento a las profesías mesiánicas.

En el "thefreedictionary.com"
Dice asi: Dicha es:

1 Sentimiento de gran alegría, bienestar y satisfacción. felicidad.
2 Acontecimiento o situación que causa este sentimiento: tuvo la dicha de encontrar un trabajo. felicidad.

El testamento de las profesías y promesas, asi como de su cumplimiento, lo tenemos a nuestro alcance. Este Testamento, en el que se detalla y se revela con presición infalible, se lee y se contenta, todos los días del año sin excepción, en todos los lenguajes de todas las naciones. Pero de manera muy especia, el domingo de cada semana, que es el dia en el que se celebra el triunfo y la victoria de este Señor que realizó y llevó a su cumplimiento el plan que Dios había trazado desde el principio.

Ahora estamos en la etapa de la espera. Y nos toca a nosotros creer y realizar ese plan de Dios para nuestras vidas y para el mundo entero.
Somos artífices constructores del plan que Dios hizo, y que se encuentra en el Testamento escrito con palabras humanas para que los podamos entender, creer y realizar. Para que asi seamos también llamados dichosos por haber creido.




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Extractos de Líderes de la Iglesia y Otros Documentos

Extractos de Líderes de la Iglesia y Otros Documentos

Nuestra dignidad común como seres humanos nos invita a respetar al prójimo, sin importar su estatus o posición social. El amor preferencial al pobre y al marginado es símbolo real de una identidad Cristiana. MOST REV. Robert N. Lynch, Obispo de San Petesburgo, Fla.,

“La Historia Humana detrás del INS ROUNDUP” Orígenes: 26:16 (Octubre 3, 1996): p. 245.

En el Antiguo Testamento, el Torah nos enseña que los extraños y vagabundos en general, por estar expuestos a todo tipo de peligro, merecen un trato especial de aquellos que creen en ellos. Asimismo, Dios de manera clara y continua pide hospitalidad y generosidad a los extraños . . ., recordando al pueblo de Israel lo precario que alguna vez fue en su existencia. —Juan Pablo II, “Desarrollando trato especial por los desamparados”. Orígenes 26:30 (Enero 16, 1997): p . 495.

Esta atmósfera de bienvenida es cada vez más necesaria al enfrentarse a las diversas formas en las que actualmente nos distanciamos unos de otros. Esto se experimenta de manera evidente en el problema de millones de refugiados y exiliados, en el fenómeno de intolerancia racial así como en la intolerancia hacia aquellas personas en las que su única “culpa” es la de estar buscando un trabajo y una mejor condición de vida fuera de su propio país, y en el temor de todos aquellos que son diferentes y por lo tanto, vistos como una amenaza. —Juan Pablo II, “Bienvenidos los Pobres: Reinando la Esperanza”. Orígenes 27:36 (Febrero 26, 1998): p. 605.

Debemos siempre procurar dar una generosa bienvenida al prójimo, lo que es a su vez un deber de solidaridad humana y caridad Católica... [El prójimo debe] ser bienvenido amorosamente como hermano, con ejemplos de honradez de vida en la que se demuestre la verdadera y auténtica caridad Católica y los más altos valores espirituales. —Pablo VI, Populorum Progressio: En el Desarrollo de la Gente (Marzo 26, 1967). p. 67.

Con el objetivo de construir una civilización de amor, hay que hacer efectivo el diálogo entre culturas para así lograr superar el egoísimo etnocéntrico y hacer posible la combinación de preocuparse por la identidad de uno mismo con el entendimiento hacia el prójimo y el respeto a la diversidad. —Juan Pablo II, Día Mundial del Mensaje de Paz, Enero 1, 2001

El diálogo conduce al reconocimiento de la diversidad y abre la mente hacia una aceptación mútua y hacia una auténtica colaboración exigida por la básica vocación humana de la familia a la unidad. —Juan Pablo II, Día Mundial del Mensaje de Paz, Enero 1, 2001

Cada ser humano tiene derecho de libertad de movimiento y de residencia, dentro de los confines de su propio estado. Cuando existen razones justas a favor de éste, le debe ser permitido emigrar hacia otros países y a residir ahí. El hecho de que sea ciudadano de un país en particular no lo priva de ser miembro de la familia humana, ni tampoco de ser ciudadano de la sociedad universal, la simple-comunidad mundial del hombre. —Juan Pablo II, Ubicación del Nuevo Congreso Mundial sobre el Cuidado Pastoral por los Inmigrantes (Octubre 17, 1985)

La gente local, especialmente la autoridad pública, debería tratar a los inmigrantes no como meras herramientas de producción, sino como personas, y debería ayudarles a hacer que sus familiares vivan con ellos y a hacer que reciban un salario digno para vivir decentemente. —Segundo Consejo Vaticano, Gaudium et Spes: Constitución Pastoral en la Iglesia (Diciembre 7, 1965), no. 66 (Los Documentos del Vaticano II, ed.Walter M. Abbott, SJ [Chicago: Follett Publishing Co., 1966]).

Toda la gente tiene el derecho de vida y de asegurar las necesidades básicas de la vida (ejem.: alimento, vestimenta, vivienda, educación, salud, seguridad ambiental y económica). —Marco Católico para una Vida Económica, Declaración de los Obispos Católicos de E.U.A.

La Iglesia tiene el derecho, y sobre todo la tarea de proclamar justicia social, nacional e internacional, así como de denunciar casos de injusticia, cuando los derechos fundamentales del hombre y de su propia supervivencia así lo exijan. La Iglesia . . . tiene una responsabilidad adecuada y específica, la cual se identifica a través de su misión de dar ante el mundo, testimonio de la necesidad de amor y justicia contenido en el mensaje evangélico, un testimonio a llevarse a cabo en instituciones eclesiásticas y en las vidas de los Cristianos. —Justicia en el Mundo, Declaración del Sínodo Mundial de Obispos Católicos (Noviembre 30, 1971), no. 36 (Consejo Vaticano II: Más Documentos Post-Conciliares, ed. Austin Flannery, OP [Northport, N.Y.: Costello Publishing Co., 1982]).


Cortesía de los Obispos Americanos !

Qué Significa Ser Pobre en los Estados Unidos ?

¿Qué significa ser pobre en los EEUU?

"Para mí significa que los hijos de uno no pueden ir al colegio para prepararse para el futuro y siempre hay obstáculos económicos."-Hombre, 45, 15 personas viven en su casa, ingreso de $8,860 a $11,939, New York

" Es como el mayor pecado que se puede tener sin haberlo cometido. 'El pobre' sencillamente está…rechazado, indefenso y sometido." -Mujer, 40, 2 personas viven en su casa, ingreso de $11,940 a $15,019, Rhode Island

"No tener dinero para los gastos de esta sociedad."-Mujer, 37, 2 personas viven en su casa, ingreso menos de $8,860, Puerto Rico

"No tener los recursos para llevar una vida digna." Mujer, 20, 5 personas viven en su casa, ingreso de $8,860 a $11,939, Puerto Rico

"Tenemos menos oportunidades para estudiar." -Mujer, 31, 3 personas viven en su casa, ingreso de menos $8,860

"No puedes ir al doctor si tienes algo porque te da miedo. No puedes dar la educación que quieres a tus hijos." -Mujer, 19, 8 personas viven en su casa, ingreso de menos de $8,860, California

"No tener hogar. Tener miedo de no tener hogar y de la enfermedad mental. Todo el dinero se gasta en mantener el hogar y nada sobra para comer u otras necesidades." -Mujer, 37, 4 personas viven en su casa, ingreso de menos de $8,860, New York

"Ser una persona humillada, insegura de las cosas." -Hombre, 46, 5 personas viven en su casa, New York

"Significa ser 'marginado' y sometido al nivel más bajo que un ser humano puede imponer a otro ser humano. La sociedad de hoy solo se ocupa de las posesiones materiales. Cuánto más tienes más consideración te dan." -Hombre, 34, 4 personas viven en su casa, ingreso de $11,940 a $15,019, New Jersey

"Para mí significa estar sumido en la pobreza porque nos pagan lo que quieren, nos tratan como quieren y hacen de uno lo que quieren." -Hombre, 42, 2 personas viven en su casa, ingreso de $8,860 a $11,939, New York

"Ser humillados." -Mujer, 36, 4 personas viven en su casa, ingreso de $8,860 a $11,939, New York

"Ser pobre en Estados Unidos es apenas tener dinero para sobrevivir y nunca poder darte un gusto a ti o a tu familia porque el ingreso mínimo es muy bajo." -Mujer, 33, 6 personas viven en su casa, ingreso de $8,860 a $11,939, Texas

"La pobreza produce frustración porque a uno le parece increíble que exista pobreza en un país tan rico (donde uno cree que no hay gente en la calle)" -Mujer, 45, 5 personas viven en su casa, ingreso de $11,940 a $15,019, Virginia


Cortesía de los Obispos Americanos

El Segundo Himno Nacional Mexicano, Huapango del Compositor José Pablo Moncoyo

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A Solas con Dios

En la escala del 1 al 100, qué tanto conoces a DIOS? Te gustaría conocer más a DIOS? Te haces preguntas como esta: Hay un Dios? Dónde está Dios? Porqué Dios permanece callado enfrente de tanta injusticia y violencia que se comete en el mundo entero? Y si hay un Dios tan bueno y tan poderoso porqué no hace algo para resolver los conflictos y la maldad en el mundo entero? Y qué de la creación y sus misterios? Existen los ángeles, los demonios, o es asunto de la mente? Existe vida después de la vida? Hola mi nombre es Padre Jaime, soy un Sacerdote Católico activo sirviendo al Pueblo de Dios. Si te haces preguntas como estas, es claro y evidente que tienes y compartes las inquietudes de todo ser humano y quieres saber. El deseo de indagar y buscar la verdad para saber, conocer, y entender el universo está inscrito en lo más profundo de nuestro ser. Si eres como yo y te haces las mismas preguntas escríbeme con tus inquietudes y pensamientos. Seré muy respetuoso de tu posición actual, aun si crees o no crees que hay un Dios bueno y Todopoderoso. Los temas que me interesa tratar, son los temas que a todo ser humano nos interesa. Si bien es cierto que el estudio, formal e informal pueden ayudarnos a avanzar nuestro conocimiento, también es cierto que la reflexión y el diálogo con otros seres humanos, nos puede ayudar a saber y conocer más de estos temas y a a estar motivados para seguir aprendiendo. Por estas razones, te invito para que me escribas con tus preguntas, comentarios, dudas, inquitudes, pensamientos, sentimientos etc. Puedes también hacer otras preguntas. Como por ejemplo qué pienso acerca de la vida espiritual, la interpretación de la Biblia, la economía, la ecología, la geopolítica, los anticonceptivos, el aborto, la inseminación artificial, la clonación, etc.  Sigamos buscando para seguir encontrando.   - Theoloscience

Catholic Social Teaching on Peace

Catholic Social Teaching on Peace Introduction We all want peace, but how do we achieve it? We know how to defend our borders and our liberties, but how do we build the peace? Pope John XXIII and Pacem in terris Pope John XXIII was a great man of peace. Everybody loved this man, who obviously loved people whole-heartedly. His last great gift to mankind was an encyclical on peace, Pacem in terris (Peace on Earth, 1963). In it he lays down a blueprint for peace. If you want peace in the world, he says in effect, then there is a certain order, a moral order, which all of us must pursue. He speaks of four levels in human relationships: 1) person to person; 2) person to his society and government; 3) country to country; and 4) person and country to the rest of the world. Here is a beautiful summary statement of his: "The order which prevails in society is by nature moral. Grounded as it is in truth, it must function according to the norms of justice, it should be inspired and perfected by mutual love, and finally it should be brought to an ever more refined and human balance in freedom" (PT 37). "Now an order of this kind, whose principles are universal, absolute and unchangeable, has its ultimate source in the one true God, Who is personal and transcends human nature. Inasmuch as God is the first Truth and the highest Good, He alone is that deepest source from which human society can draw its vitality, if that society is to be well ordered, beneficial, and in keeping with human dignity" (PT 38). Building the peace is a day by day process. It follows the law of gradualism. It is like rearing a child to maturity. It requires patient fostering, guidance, love and self-sacrifice. Peace and Justice Peace demands the rooting out of injustice wherever it exists: between individuals, between social classes, or between nations. It is, in the words of Pope Paul VI, "the fruit of order;" an order shaped "by the values of justice, truth, freedom and love." Pius XII emphasized throughout his pontificate - that bore the motto Opus justitiae pax ("peace is the work of justice") - the necessary connection between the attainment of justice and the attainment of peace. How well the Pope of Peace anticipated the spirit of Vatican II which declared that peace is "an enterprise of justice." In his address to the General Assembly of the United Nations and again in his "World Day of Peace Message in 1982." John Paul II underscored the need to sow peace with the seeds of justice: "Unconditional and effective respect for each one's unprescriptible and inalienable rights is the necessary condition in order that peace may reign in a society." There can be no peace without justice. This notion is eloquently expressed by Cardinal O'Connor in his introduction to the American Bishops' Pastoral on Peace: There can be no true peace for the world as long as there is political oppression or deprivation of human rights. There can be no true peace unless every individual is free to worship God and exercise a religious faith. There can be no true peace while millions of human beings starve or go homeless, or are victimized by economic systems that deny workers the right to ownership and the fruit of their labors, or that grind them into ever deepening poverty. There can be no true peace for those who must live in daily fear of their lives, potential victims of terrorism. There can be no true peace for those who live under the constant threat of war, the blackmail of potential destruction. Paul VI and Populorum Progressio In 1967, Pope Paul VI wrote an encyclical on "Development," called Populorum Progressio. He was pointing to the reality of the unnecessary gap between the rich and the poor in the world, and developed and the underdeveloped, or, using the language of the New Testament, between Dives and Lazarus. "Development is the new name for peace." What does this mean? One of the greatest causes of war and hostilities in the world is the presence of gross injustices, disparities of opportunities, suppression of human rights and freedoms. When 3rd and 4th world countries, then anger, resentment, and jealousy smolder and eventually will burst into flames. Peace and Development Building the peace means pursuing development. This means pursuing justice for all peoples and nations. It means recognizing a moral order at work in the human universe, and guiding our choices and actions accordingly. It means that citizens of the most affluent nation in the history of the world must use effectively their most important tool, which is their citizenship. We are to give good direction to our national policy for foreign aid, for overseas development, for world hunger, for the availability and management of loans, for trade and terms of trade. Development is not just a matter of economic and material goods. It involves the whole person: economics, culture, politics, religion: economic needs, cultural needs, political needs, and religious needs. There are many things we, you and I, can do to promote peace and development. When financial and material resources are freed up by a reduction of the military budget, as a result of perestroika, how will they be used? For world development? For the world's poor? Will we provide scholarships to qualified students in developing nations to study in our colleges and universities? Will our college and university graduates delay their personal careers a few years and donate several years to PAVLA and the Peace Corps, or even to our home missions. Will we as a nation insist upon our national compliance with the United Nations' recommendation that every 1st world nation contribute 1 percent of its GNP for world development purposes? Will we ask our legislators to press for greater reciprocal dependency upon developing nations to supply some of our basic needs, and open our markets to them, e. g., for such things as shoes, clothing, fabrics? Pope Paul VI teaches in Populorum progressio that "Peace is something that is built up day after day, in the pursuit of an order intended by God, which implies a more perfect form of justice among men" (pp 76). Is "Peace on Earth" the same as the "Kingdom of God"? (Sollicitudo Rei Socialis #48) The Church knows that no temporal achievement is to be identified with the Kingdom of God. Rather, all such achievements simply reflect and in a sense anticipate the glory of the Kingdom, which will be fully realized only at the end of history, when the Lord will come again. Earthly progress is of vital concern to the Kingdom of God, insofar as it can contribute to a better ordering of human society (cf. GS 39). However imperfect and temporary are all our efforts to make people's lives "more human," nothing will be lost or will have been in vain. "When we have spread on earth the fruits of our nature and our enterprise -- human dignity, fraternal communion, and freedom -- according to the command of the Lord in his Spirit, we will find them once again, cleansed this time from the stain of sin, illumined and transfigured, when Christ presents to His Father an eternal and universal kingdom... Here on earth that Kingdom is already present in mystery" (GS 39). The Kingdom of God becomes present above all in the celebration of the Sacrament of the Eucharist. In that celebration the fruits of the earth and work of human hands are transformed really and substantially, into the Body and Blood of the Lord Jesus Christ. The goods of this world and the work of our hands - the bread and wine - serve for the coming of the definitive Kingdom, since the Lord associates them with himself in an offering to the Father. His one Sacrifice anticipates God's Kingdom and proclaims its final coming. The Lord unites us with Himself and with one another by a bond stronger than any natural union. He sends us into the whole world to bear witness, through faith and works, to God's love. All of us are called to discover, through this Sacrament, the profound meaning of our actions in the world in favor of development and peace. We receive from the Eucharist the strength to commit ourselves ever more generously to the tasks before us. United with Christ, our personal commitment will not be in vain but certainly fruitful. Pope John Paul II's Remarks After Pope John II's meeting on Dec. 1, 1989, with Soviet President Mikhail Gorbachev, he gave a public statement, and made this remark: To be sure, mankind today awaits new forms of cooperation and mutual assistance. The tragedy of the Second World War has taught us, however, that if fundamental ethical values are forgotten, fearful consequences for the fate of peoples can result and even the greatest of enterprises can end in failure. Hence, in my apostolic letter commemorating the outbreak of the Second World War, I felt the need to remind all peoples that "there can be no peace if man and law are held in contempt" and "if the rights of all peoples - particularly the most vulnerable - are not respected" (no. 8). What is more, I expressed to statesmen and the leaders of nations my profound conviction "that respect for God and respect for man go hand in hand. They make up the absolute principles which allows states and political blocs to overcome their hostilities" (no. 12) (Origins Dec. 14, 1989, p. 456). Every New Year's day the Holy Father writes a World Day of Peace message. In his January 1, 1990 message he wrote: Theology, philosophy and science all speak of a harmonious universe, of a "cosmos" endowed with its own integrity, its own internal, dynamic balance. This order must be respected. The human race is called to explore this order, to examine it with due care and to make use of it while safeguarding its integrity. On the other hand, the earth is ultimately a common heritage, the fruits of which are for the benefit of all. In the words of the Second Vatican Council, "God destined the earth and all it contains for the use of every individual and all peoples" (GS 69). This has direct consequences for the problem at hand. It is manifestly unjust that a privileged few should continue to accumulate excess goods, squandering available resources, while masses of people are living in conditions of misery at the very lowest level of subsistence. Today the dramatic threat of ecological breakdown is teaching us the extent of which greed and selfishness - both individual and collective - are contrary to the order of creation, an order which is characterized by mutual interdependence (Origins Dec. 14, 1989, pp. 465-8). Conclusion Everyone wants peace. Peace is possible. We have a responsibility to do what is in our power to build the peace. We also need to know clearly what destroys the peace, what offends against the peace. In the Beatitudes, Jesus assures us: "Blessed are the peacemakers, for they shall be called sons of God" (Mt 5:9). Sources: 1) Pope John XXIII, Pacem in Terris (Peace on Earth, 1963) Daughters of St. Paul, Boston, Mass.: 1963. 2) Pope Paul VI, Populorum Progressio (On the Development of Peoples, 1967) Daughters of St. Paul, Boston, Mass.: 1967. 3) Pope John Paul II's Address to President Mikhail Gorbachev, Origins, Dec. 14, 1989, p. 456. 4) Pope John Paul II's World Day of Peace Message: "Peace with God the Creator, Peace with All of Creation," Origins Dec. 14, 1989, pp. 465-8.

Handbook of Catholic Teaching: War and Peace

Handbook of Catholic Social Teaching War and Peace 1. What is the Catholic attitude toward war? "The Church's teaching on war and peace establishes a strong presumption against war which is binding on all." U.S. Bishops. The Challenge of Peace (1983) 70. "War is the most barbarous and least effective way of resolving conflicts." Pope John Paul II, 1982 World Day of Peace Message. "The Church cannot accept violence, especially the force of arms--which is uncontrollable once it is let loose--and indiscriminate death as the path to liberation, because she knows that violence always provokes violence and irresistibly engenders new forms of oppression and enslavement which are often harder to bear than those from which they claimed to bring freedom." Pope Paul VI, On Evangelization in the Modern World (1975) 37. "No more war, war never again! Peace, it is peace which must guide the destinies of people and of all mankind." Pope Paul VI, Address to the United Nations General Assembly (1965) 5. "We call in season and out of season for the international community to turn from war and to do the works of peace. The primary obligation of the nuclear age is to banish resort-to-force from the daily affairs of nations and peoples. From Pius XII to John Paul II the cry of the Church and the prayer of all believers is a reiteration of the words of Paul VI: 'No more war, war never again! ' This must remain our primary response to war today." U.S. Bishops. Statement on Registration and Conscription for Military Service (1980) 3. Reflections on the Catholic attitude toward war. a) What does the phrase "presumption against war" mean? b) Why is it binding on everyone? c) Why is war the least effective way of resolving conflicts? d) Give an example of violence provoking violence. How does this principle apply to war? e) When Paul VI declared "No more war, war never again," do you think he really believed that there would never be another war? If not, then why did he make the statement? Why must his statement, according to the U.S. bishops, be our primary response to war today? f) What do you think the bishops had in mind when they called on the international community "to do the works of peace"? 2. Is counter population warfare acceptable? "Any act of war aimed indiscriminately at the destruction of entire cities or extensive areas along with their population is a crime against God and man himself. It merits unequivocal and unhesitating condemnation." Vatican II, Church in the Modern World (1965) 80. "Not even by the broadest definition can one rationally consider combatants entire classes of human beings such as school children, hospital patients, the elderly, the ill, the average industrial worker producing goods not directly related to military purposes, farmers and many others. They may never be directly attacked." U.S. Bishops, The Challenge of Peace (1983) 108. "Under no circumstances may nuclear weapons or other instruments of mass slaughter be used for the purpose of destroying population centers or other predominantly civilian targets." U.S. Bishops, The Challenge of Peace (1983) 147. Reflections on counter population warfare. a) Why is the destruction of entire cities to be condemned? b) If we are not allowed to destroy cities, how are we to defend ourselves against an enemy that has decided to attempt to destroy our cities? 3. Is total war acceptable? "Response to aggression must not exceed the nature of the aggression. To destroy civilization as we know it by waging a 'total war' as today it could be waged would be a monstrously disproportionate response to aggression on the part of any nation. Moreover, the lives of innocent persons may never be taken directly, regardless of the purpose alleged for doing so. To wage truly 'total' war is by definition to take huge numbers of innocent lives. Just response to aggression must be discriminate; it must be directed against unjust aggressors, not against innocent people caught up in a war not of their making." U.S. Bishops, The Challenge of Peace (1983) 103-04. Reflections on total war. a) Total war is one in which everything and everyone in the enemy country becomes a potential target, and the goal of the war is to destroy everything and everyone in its path. Why is this kind of war a "disproportionate response to aggression"? b) What does it mean to say that a just response to aggression must be discriminate? c) Is total war the only kind that can be waged today, or is there an alternative that avoids the moral pitfalls of total war? 4. What is the Catholic attitude toward nuclear war? "Traditionally, the Church's moral teaching sought first to prevent war and then to limit its consequences if it occurred. To day the possibilities for placing political and moral limits on nuclear war are so minimal that the moral task, like the medical, is prevention: as a people, we must refuse to legitimate the idea of nuclear war." U.S. Bishops. The Challenge of Peace (1983) 131. "Our 'no' to nuclear war must, in the end, be definitive and decisive." U.S. Bishops. The Challenge of Peace (1983) 138. Reflections on nuclear war. a) Why must we say 'no' to nuclear war? b) What does it mean to "legitimate the idea of nuclear war"? What do people do who want to refuse to legitimate the idea of nuclear war? 5. Is nuclear deterrence an acceptable policy? "In current conditions 'deterrence' based on balance, certainly not as an end in itself but as a step on the way toward a progressive disarmament, may still be judged morally acceptable. Nonetheless in order to ensure peace, it is indispensable not to be satisfied with this minimum which is always susceptible to the real danger of explosion." Pope John Paul II, Message to the UN Special Session (1982) 3. "(1) If nuclear deterrence exists only to prevent the use of nuclear weapons by others, then proposals to go beyond this to planning for prolonged periods of repeated nuclear strikes and counter-strikes, or 'prevailing' in nuclear war, are not acceptable. (2) If nuclear deterrence is our goal, 'sufficiency' to deter is an adequate strategy; the quest for nuclear superiority must be rejected. (3) Nuclear deterrence should be used as a step on the way toward progressive disarmament. Each proposed addition to our strategic system or change in strategic doctrine must be assessed precisely in light of whether it will render steps toward 'progressive disarmament' more or less likely." U.S. Bishops, The Challenge of Peace (1983) 188. Reflections on deterrence. a) When is nuclear deterrence considered morally acceptable? b) Why is it wrong to plan for prolonged nuclear war? c) Why is it wrong to count on winning a nuclear war? d) What is the difference between the two strategies of nuclear sufficiency and nuclear superiority? Why is sufficiency acceptable and superiority unacceptable? e) What is your view of the U.S. policy of deterrence: Does it conform to the conditions stated by the bishops? 6. Is it ever morally acceptable for a country to make the first strike in a nuclear war? "We do not perceive any situation in which the deliberate initiation of nuclear warfare on however restricted a scale can be morally justified. Non-nuclear attacks by another state must be resisted by other than nuclear means." U.S. Bishops, The Challenge of Peace (1983) 150. Reflections on a nuclear first strike. a) Why would it be wrong for us to start a nuclear war? b) Suppose we were losing a non-nuclear war: Would it be acceptable for us to introduce nuclear weapons in an attempt to turn the war around? Why? 7. Why is the arms race immoral? "The arms race is a threat to man's highest good, which is life; it makes poor peoples and individuals yet more miserable, while making richer those already powerful; it creates a continuous danger of conflagration, and in the case of nuclear arms, it threatens to destroy all life from the face of the earth." Synod of Bishops, Justice in the World (1971) 9. "The arms race is an utterly treacherous trap for humanity, and one which ensnares the poor to an intolerable degree." Vatican II, Church in the Modern World (1965) 81. "The arms race is to be condemned as a danger, an act of aggression against the poor, and a folly which does not provide the security it promises. U.S. Bishops, The Challenge of Peace (1983) 128. Reflections on the arms race. a) Describe how the arms race does each of the following: --It threatens man's highest good, which is life. --It makes poor peoples and individuals yet more miserable; it ensnares the poor to an intolerable degree; it is an act of aggression against the poor. --It makes richer those already powerful. --It creates a continuous danger of conflagration. --It threatens, in the case of nuclear arms, to destroy all life from the face of the earth. --It is a folly which does not provide the security if promises. 8. May governments defend their people against unjust aggression? "The Council and the popes have stated clearly that governments threatened by armed, unjust aggression must defend their people. This includes defense by armed force if necessary as a last resort." U.S. Bishops, The Challenge of Peace (1983) 75. Reflections on defense against unjust aggression. a) Why is defense against unjust aggression necessary? b) What does the phrase "as a last resort" add to the statement? 9. Why and when is recourse to war permissible? "a) Just Cause: War is permissible only to confront 'a real and certain danger,' i.e., to protect innocent life, to preserve conditions necessary for decent human existence, and to secure basic human rights b) Competent Authority:... war must be declared by those with responsibility for public order, not by private groups or individuals c) Comparative Justice:... In essence: which side is sufficiently 'right' in a dispute, and are the values at stake critical enough to override the presumption against war? d) Right Intention:...war can be legitimately intended only for the reasons set forth above as a just cause e) Last Resort: For resort to war to be justified, all peaceful alternatives must have been exhausted f) Probability of Success: This is a difficult criterion to apply, but its purpose is to prevent irrational resort to force or hopeless resistance when the outcome of either will clearly be disproportionate or futile g) Proportionality:... the damage to be inflicted and the costs incurred by war must be proportionate to the good expected by taking up arms." U.S. Bishops, The Challenge of Peace (1983) 85-99. Reflections on the just war theory. a) State in your own words each of the seven conditions that must be met to have a just war. b) Explain why each condition is necessary if the war is to be considered just. c) Why would no nuclear war ever be able to be regarded as just? 10. How does the Church view military service? "Those who devote themselves to the military service of their country should regard themselves as the agents of security and freedom of peoples. As long as they fulfill this role properly. they are making a genuine contribution to the establishment of peace." Vatican II, Church in the Modern World (1965) 79. "The role of Christian citizens in the armed forces is a service to the common good and an exercise of the virtue of patriotism, so long as they fulfill this role within defined moral norms." U.S. Bishops, The Challenge of Peace (1983) 232. Reflections on military service. a) How do the military contribute to peace? b) What is the significance of the phrase "as long as they fulfill this role properly"? c) What do you understand by the virtue of patriotism? 11. How does the Church view conscientious objection? "In the light of the Gospel and from an analysis of the Church's teaching on conscience, it is clear that a Catholic can be a conscientious objector to war in general or to a particular war 'because of religious training and belief.' As we hold individuals in high esteem who conscientiously serve in the armed forces, so also we should regard conscientious objection and selective conscientious objection as positive indicators within the Church of a sound moral awareness and respect for human life." U.S. Bishops, Declaration on Conscientious Objection and Selective Conscientious Objection (1971). "First, we support the right of conscientious objection as a valid moral position, derived from the Gospel and Catholic teaching. Secondly, we support the right of selective conscientious objection as a moral conclusion which can be validly derived from the classical moral teaching of just war theory." U.S. Bishops, Statement on Registration and Conscription for Military Service (1980) 7-8. Reflections on conscientious objection. a) What is conscientious objection? What is selective conscientious objection? b) Why do you think the Church has come out in support of both? c) How does the conscientious objector demonstrate sound moral awareness? d) How does the conscientious objector demonstrate respect for human life? e) How is conscientious objection derived from the Gospel? f) How is conscientious objection derived from the just war theory? 12. How does the Church view pacifism? "We cannot fail to praise those who renounce the use of violence in the vindication of their rights and who resort to methods of defense which are otherwise available to weaker parties." Vatican II, Church in the Modern World (1965) 78. Reflections on pacifism. a) What is pacifism? b) Why do you think the Church has taken a stand in support of pacifism? 13. How must a Christian react to an order for him to kill a noncombatant? "No Christian can rightfully carry out orders or policies deliberately aimed at killing noncombatants." U.S. Bishops, The Challenge of Peace (1983) 148. Reflections on the Christian reaction to an order to kin a noncombatant. a) Why is a Christian not allowed to carry out an order to kill a noncombatant? b) What is the relationship between this statement and the answer to the earlier question about obeying laws that are contrary to the moral order? 14. What is peace? "The true and solid Peace of nations can consist, not in equality of arms, but in mutual trust alone." Pope John XXIII, Peace on Earth (1963) 113. "Peace is not merely the absence of war; nor can it be reduced solely to the maintenance of a balance of power between enemies; nor is it brought about by dictatorship. Instead, it is rightly and appropriately called an enterprise of justice. Peace results from that order structured into human society by its divine Founder, and actualized by men as they thirst after ever greater justice." Vatican II, Church in the Modern World (1965) 78. "Peace can refer to an individual's sense of well-being or security, or it can mean the cessation of armed hostility, producing an atmosphere in which nations can relate to each other and settle conflicts without resorting to the use of arms. For men and women of faith, peace will imply a right relationship with God, which entails forgiveness, reconciliation, and union." U.S. Bishops, The Challenge of Peace (1983 ) 27. "Peace is above all a state of mind." Pope Paul VI, World Day of Peace Message (1973). Reflections on peace. a) What is wrong with each of the following statements: --Peace consists in equality of arms. --Peace is the absence of war. --Peace is the calm that prevails in a dictatorship. b) Explain what each of the following means: --Peace consists in mutual trust. --Peace is an enterprise of justice. --Peace is a state of mind. c) What does it mean to say that peace implies a right relationship with God? 15. What is the relationship between peace and justice? "Justice is always the foundation of peace." U.S. Bishops, The Challenge of Peace (1983) 60. "If you want peace, work for justice." Pope Paul VI, World Day of Peace Message. (1972). "Commitment to justice must be closely linked with commitment to peace in the modem world." Pope John Paul II, On Human Work (1981) 2. "It does no good to work for peace as long as feelings of hostility, contempt and distrust, as well as racial hatred and unbending ideologies, continue to divide men and place them in opposing camps." Vatican II, Church in the Modern World (1965) 82. Reflections on the relationship between peace and justice. a) What do you think working for justice has to do with peace? b) What happens when we try to build peace on a foundation other than justice? 16. How are we to build up peace? "In order to build up peace the causes of discord among men, especially injustice, which foment wars, must above all be rooted out." Vatican II, Church in the Modern World (1965) 83. "Peace is not built up only by means of politics, by the balance of forces and of interests. It is constructed with the mind, with ideas, with works of peace." Pope Paul VI, Address to the United Nations General Assembly (1965)5. Reflections on building up peace. a) What needs to be done in order to build up peace? b) Why don't politics and the balancing of forces and interests suffice to build up peace? c) What is meant by saying that we have to construct peace with the mind, with ideas? 17. What is the fundamental condition for peace? "These rights (of the worker) must be examined in the broad context of human rights as a whole, which are connatural with man and many of which are proclaimed by various international organizations and increasingly guaranteed by the individual states for their citizens. Respect for this broad range of human rights constitutes the fundamental condition for peace in the modern world: peace both within individual countries and societies and in international relations." Pope John Paul II, On Human Work (1981) 16. Reflections on the fundamental condition for peace. a) Why is respect for human rights the fundamental condition for peace? 18. Do Christians have an obligation to work for peace? "Peacemaking is not an optional commitment. It is a requirement of our faith. We are called to be peacemakers, not by some movement of the moment, but by our Lord Jesus. The content and context of our peacemaking is set, not by some political agenda or ideological program, but by the teaching of his Church." U.S. Bishops, The Challenge of Peace (1983) 333. Reflections on Christians working for peace. a) What is it about the life and teachings of Jesus that calls us to be peacemakers? b) How do you explain the fact that there have been, and still are, wars between hostile camps of Christians? c) How do you explain the fact that there have been, and still are, Christians who are not committed to peacemaking? 19. What is the relationship between personal sanctity and world peace? "There can be no peace between men unless there is peace within each one of them." Pope John XXIII. Peace on Earth (1963) 165. "To have peace in our world, we must first have peace within ourselves." U.S. Bishops, The Challenge of Peace (1983) 284. Reflections on personal sanctity and world peace. a) Why is peace within ourselves a necessary condition for peace in the world?

Radio Multimedios Juan Diego

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La Reunión de la Región 9

Pues de camino y de paso por "Grand Rapids, Michigan. Al termino de la reunión de RTV región 9, 2013. Fue una experiencia  enriquecedora. Hubo un poco de todo: Re-encuentro, conexión, terapia musical, ecumenismo, arte, historia, negocios, etc. 

WMJD Multimedios Juan Diego

Que bien escribió Edith Stein en su libro " La Ciencia de la Cruz"

Del libro "La Ciencia de la Cruz" de Santa Teresa Benedicta de la Cruz (Edith Stein).
LA PUERTA DE LA VIDA SE ABRE A LOS QUE CREEN EN EL CRUCIFICADO
Cristo se sometió al yugo de la ley, guardando plenamente la ley y muriendo por la ley y por medio de la ley. Liberó, por ello, a los que desean recibir la vida. Pero no la pueden recibir, salvo que ellos mismos ofrezcan la suya propia. Porque los que han sido bautizados en Cristo Jesús, en su muerte han sido bautizados. Son sumergidos en su vida para devenir miembros de su cuerpo y padecer y morir con él, como miembros suyos. Esta vida vendrá abundantemente en el día glorioso, pero ya ahora, mientras vivimos en la carne, participamos de ella, si creemos que Cristo ha muerto por nosotros para darnos la vida. Con esta fe nos unimos con él como los miembros se unen con su cabeza; esta fe nos abre a la fuente de su vida. Por eso, la fe en el Crucificado, es decir, esa fe viva que lleva aparejada un amor entregado, viene a ser para nosotros puerta de la vida y comienzo de la gloria; de ahí que la Cruz constituya nuestra gloria: Fuera de mí gloriarme en otra cosa que no sea la Cruz de nuestro Señor Jesucristo, por quien el mundo está crucificado para mí y yo para el mundo. Quien elige a Cristo ha muerto para el mundo y el mundo para él. Lleva en su cuerpo los estigmas de Cristo, se ve rodeado de flaquezas y despreciado por los hombres, pero, por este mismo motivo, se halla robusto y vigoroso, ya que la fuerza de Dios resplandece en la debilidad. Con este conocimiento, el discípulo de Jesús no solo acoge la cruz sobre sus espaldas, sino que él mismo se crucifica en ella. Los que son de Jesucristo han crucificado la carne con sus vicios y concupiscencias. Lucharon un duro combate contra su naturaleza a fin de que la vida del pecado muriese en ellos y poder así dar amplia cabida a la vida en el Espíritu. Para esta pelea se precisa una singular fortaleza. Pero la Cruz no es el fin; la Cruz es la exaltación y mostrará el cielo. La Cruz no sólo es signo, sino también invicta armadura de Cristo: báculo de pastor con el que el divino David se enfrenta contra el malvado Goliat; báculo con el que Cristo golpea enérgicamente la puerta del cielo y la abre. Cuando se cumplan todas estas cosas, la luz divina se difundirá y colmará a cuantos siguen al Crucificado.

El Pan y la Palabra

Dios nuestro Padre conoce nuestras necesidades. Especialmente, El sabe de nuestra necesidad de recibir el alimento. Cuando no hay que comer, protestamos, murmuramos, nos ponemos de mal humor; y permanecemos así, hasta que alguién nos da de comer.

 Creo yo que uno de los negocios más rentables son los restaurantes, ya que la gente siempre tiene hambre y se detienen a comer a todas horas del día. La industria de la producción y distribución de alimentos, es una de las más necesarias en el planeta. Sino comemos, no vamos a ningún lado. Pero también recordemos que el Maestro dijo, “ No solo de pan vive el hombre.” Y eleva la Palabra que sale de la boca de Dios a la categoria del alimento que también alimenta al hombre.

 Asi que que nuestra hambre y nuestra sed es de dos tipos. Tenenos la necesidad de alimentarnos con comida pero también tenemos la necesidad de alimentarnos de y con la Palabra de Dios. La comida fortalece al cuerpo, la Palabra de Dios fortalece al espíritu. Necesitamos los dos alimentos: El Pan y la Palabra: La “papa”: Pa-n y Pa-labra.

 Y esto es lo que Dios nos proporciana a lo largo de nuestra jornada, es decir cada día de nuestra vida. Dios es también sembrador. El siembra la semilla de su Palabra para que crezca en nosotros y la distribuyamos a nuestro alrededor.

El mundo, está hambriento y sediento de Dios. Lo que pasa es que el mundo a veces, no sabe pedir o recibir el alimento de la palabra de Dios, e intenta satisfacer su hambre de Dios con una hamburguesa de McDonalds, o con una orden de tacos al pastor.

 En esto conciste ser fructiferos, fertiles, y fecundos, en ser buena tierra para que nazca y crezca en nosotros la semilla de la Palabra de Dios, que luego se convierte e alimento que alimenta a las almas hambrientas y sedientas que van por el mundo al encuentro del Señor.

Todos y cada uno de nosotros seremos juzgados, al final de nuestra vida, en base a nuestra responsabilidad o irresponsabilidad en el cumplimiento esta tarea, es decir, en nuestra capacidad para alimentar a otros con los dos alimentos. La más grande responsabilidad que Dios puso sobre nosotros es alimentarnos unos a otros con los dos alimentos: El Pan y la Palabra.

Es en el Sacramento de la Eucaristía donde se cumple este llamado de alimentar y ser alimentados. Vamos a Misa, es la Cena del Seños. La comida por excelencia. El Pan y la Palabra del cielo.

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Ex. 14: 5-18

Cuántas veces te ha salvado Dios en momentos desesperantes?

Si todos y cada uno de nosotros, hurgamos en el archivo histórico personal, familiar y empresarial (o comunitario), podremos extraer memorias de algunas veces en las cuales Dios nos salvó de maneras providentes y extraordinarias, cuando parecía que ya todo estaba perdido y pensabamos que ya no había esperanza.

Porqué nos salva Dios ?

Porque somos sus hijos muy amados, su pueblo, y el camino, nuestro camino está plagado de peligros.

Moisés, dijo al pueblo asustado por el asalto que se avecinaba por parte de todo el ejercito egipcio, con sus carros y caballos, cuando estaban cerca de Piajirot y Baal-Sefón: “ No se asusten, permanezcan firmes. Vean la obra de Yavé y como él los salva hoy.”

El acto de amor supremo del hombre-Dios que entregó su vida y murió en la cruz, es un acto continuo de salvación para toda la humanidad. El Hombre crucificado es un testimonio perene, histórico y visible de la obra de Yavé. Cada persona humana que mira al crucificado con los ojos de la fe y la esperanza, puede estar sugura del abrazo divino de la salvación personal. Una salvación gratuita que no se adquiere con la inteligencia ni con la fuerza humana, ni se puede compar con dinero, la salvación de Dios en su Hijo es actual y es para ti y para mi, hoy en este momento.

Así como el Hijo de Dios se vació a si mismo de temores y dudas y se confió totalmente a los designios de su Padre, así nosotros podemos también vaciarnos de temores y dudas y confiar plenamente en Dios, a ejemplo de su Hijo.

Jn. 20: 1-2, 11-18

El más grande misterio de la salvación, es la resurrección del hombre llamado Jesús, la cuál fué primero presenciada por María Magdalena. Este acontecimiento que irrumpió en la historia nuestra tiene alcances cosmológicos y universales. Las luces y las olas que emanan de la resurrección del Señor llegan hasta ti y hasta mi. Llegan hasta nosotros. Porque la resurrección del Señor, es también la prenda segura de nuestra propia resurrección.

Hacen falta más trabajadores en los campos Señor !

Es porque hay otras diversas necesidades en la persona humana que no son satisfechas solo con el trabajo, con el estudio, con la vida social, con la recreación, con nada, pues nos sentimos vacíos hasta que podemos encontrar un lugar, un espacio para tener un encuentro intimo del alma con Dios . . .

Las personas que están dispuestas y se aseguran de proporcionar y proveer ese espacio y lugar, son de los trabajadores de los que habla el Evangelio...

Puesto que si buscamos una fuente para beber y saciar nuestra sed, la encontrarremos solo si hay discípulos dispuestos a reconocer su propia y nuestra sed espiritual; y si estamos dispuestos a trabajar para asegurar que nadie camine con esa sed de Dios por el sendero de la vida, entonces nos convertiremos en trabajadores de la Viña ( de la mies ) del Señor. Y así aumemtará em número de obreros en la obra del Señor (Opus Dei).

Tu y yo debemos decir si y entregar nuestro "Curriculum Vitae," nuestra Solicitud de Trabajo (nuestra "Aplicación" y "Resumé", para los que viven en los Estados Unidos) al Dueño y Señor de la mies, indicando nuestro deseo de servirle, así como poniendo a sus ordenes los talentos que El mismo nos dió cuando nos creó y nos llamó a vivir.  En las cosas de la Obra del Señor, que cierta es la frase que dice, "No preguntes que puede hacer el Señor por tí, pregunta: que puedes hacer tu por el Señor.

Hace algunos años leí en los pasillos de la escuela San Juan el Bautista de Monroe Michigan, la frase que decía: " La vida, tu vida, es el el regalo más hermosos que Dios te dió. Lo que tú haces con tu vida, es el regalo más hermoso que tú le das a Dios."

La Obra del Señor es inmensa y hay trabajo para todos. Si ya estás envuelto en algún ministerio, apostolado o discipulado, cuando alguién te pregeunte en que trabajas, puedes responder tengo un año, dos años, 15 años, etc. trabajando en la obra del Señor.

Y volviendo al tema de la inmensidad de la Obra del Señor, y de los muchos departamentos y areas de acción, podemos dividir la empresa de Dios en dos grandes bloques uno es la Obra de la Contemplación y la otra la obra de la Acción. Cada uno de nosotros podemos aspirar a ser conmtemplativos en la acción. La contemplación es todas aquellas obras que nos permiten conocer más a Dios y amarlo más: La oración, las devociones, el estudio constante de la Biblia, nuestra participación activa y dinámica en los sacramentos, en todos ellos pero en especial nuestra particpación activa en el Santo Sacrificio de la Eucaristía... La obra de la acción es todo aquello que hacemos para atender las necesidades de la gente, especialmente las dos necesidades más básicas: el hambre de pan y el hambre de amor. En esta area de trabajo se destacan las obras de discípulado activo en beneficio de las personas y de la comunidad. Por ejemplo, el cuidado y conservación del medio ambiente, las obras de justicia social ( aquí, la Doctrina Social de la Iglesia nos puede iluminar y guiar en la acción  ).

Así que hermano, no lo pienses más, enlistate ahora mismo en la Obra del Señor y anima a otros a convertirse en trabajadores en Viña del Señor.

Finalmente, recuerda que la Iglesia Católica, es la empresa más antigua sobre la faz de la tierra. Y también que es la empresa que permanecerá hasta el final de los tiempos.

Yo se que que muchso de ustedes trabajan o trabajaron para empresas importantes como Ford Motor Company, Chrysler, General Motors, General Electric, Comisión Federal de Electricidad, Telefonos de México etc. etc. etc. Hoy, en este día, El Señor, el Fundador y Dueño de la Empresa más antigua, te invita y te llama a trabajar para El.

Recursos en linea para la Nueva Evangelización

Encontré este sitio "web" y me pareció interesante. Un ejemplo de la Nueva Evangelización por medio de red con recursos para la Oraciónm para el estudio bíblico y la reflexión teológica y mucho más. . .

Los asuntos de mi Padre

"¿Por qué me andaban buscando? ¿No sabían que debo ocuparme de las cosas de mi Padre?" El niño se ocupa de las cosas de su Padre...

         Y nosotros, tú, yo, de qué nos ocupamos ?
Cuáles cosas ocupan mi tiempo y mi atención a lo largo del día ? 

            El niño de 12 años ya era consciente de su Padre. Y los asuntos de su Padre se discutían en el Templo, pero se vivían, y se viven, en las cosas ordinarias de la vida cotidiana.
             El niño hacía preguntas a los maestros, y ellos se quedaban admirados ante la inteligencia preclara del niño. Qué profundidad en las preguntas del niño.

          Para el niño, hablar y preguntar acerca de los asuntos de su Padre, no era questión de entretenimiento, sino más bien, del trato de las questiones más esenciales de la vida. Asuntos y temas tales que no se tocan ni se tratan en un juego de beis ball, o en en cine, o en el "mall"... Es más, ni siquiera se trata de estos asuntos, en los medios de comunicación ordinarios.

        "Me preocupa dónde estará nuestro hijo".  Pensaban angustiados María y José. Pero el niño no se preocupaba por esas cosas. Ni siquiera por el dolor que les causaba. Para El, había cosas de mayor importancia. Es como saber escoger lo que queremos porque sabemos que es lo más importante, lo mejor de todo, lo único esencial y dejar a un lado lo que no es esencial.

          A veces, también nosotros, nos preocupamos y nos angustiamos por muchas cosas. Pero, vale la pena angustiarse por eso ?  Es o no esencial ? Es una cosa de nuestro Padre, o es una cosa mía ?

        Si conozco a mi Padre conoceré sus cosas y me ocuparé de ellas. Y las demás me tendrá sin cuidado, porque no son esenciales. Se promueve este tipo de distinción en la cultura actual ? O es algo que cado debe buscar y aprender a pesar del ambiente.

         Cuándo y deberas me ocupo  de las cosas de nuestro Padre ?
                 Recuerda una vez más: "Ocupado si, preocuado no." 

What was that ?

Many, many things we imagined in science fiction, especially technological artifacts are now a reality and common things for this generation. Though the speculation that high and advanced technological tools may have existed long time ago, awaken in us the fascination of what was, and is possible, both in past ages, and in future times.

Names come to mind, when we talk about science fiction: Jules Gabriel Verne, Isaac Asimov, and more recently Michio Kaku...


[Late Seventies]

I was about ten years old, (in the late seventies) when one night around 9:30 PM  ( Mountain Time Zone -7), I was coming back from buying milk and bread with my friend Juan, when I looked the North-East sky; and there it was like a star size object moving in linear manner in a steady speed. Then it stopped, like a start is there, it flipped 180 degrees,  while shooting a light like that of a flash in a camera when you take a picture, and in an instant it assumed the highest possible speed imagined and disappeared . . . It was as if it had entered a tunnel of time . . .

[Sunday, May 19, 2013]

Many, many years have gone by, when three of us saw something similar just recently at the Detroit sky.  It was May 19, 2013 at about 8:45 PM Eastern Time. It looked like bright star standing there; like I said, like a star. After an extended period of time, it went off; like when you turn off an incandescent light bulb; then it moved linearly, in a direction away from us. The object became invisible; then it slightly lighted a couple of times; then after a few seconds reappeared like a black object continuing to move away from us; it was very, very high in the second. After an irregular manner of flying, it disappeared after about 30 seconds...  What was that?  I don't know what it was...  Certainly, it was not an  airplane, nor a satellite, nor a bird, nor a star... It was something different. I know now that there is something or someone up there !!!
      

       

Some points Cardinal Rodriguez touched on his speech

Estos son unos de los puntos los cuales trató el Cardenal Carlos Oscar Andrés Rodriguez en la ceremonia de apertura de la Conferencia Internacional de "Catholic Stewardsghip" la cual, este año 2009 se llevó a cabo en Dallas, TX.


El Cardenal dió el esquema de su presentación y comenzó hablando de la génesis de "Caritas Internationalis" y de su subsequente desarrollo histórico: http://www.caritas.org/

El Cardenal señaló que el término "stewardship" no tiene equivalente en el castellano. No es mayordomía, ni es administración. El dijo nosotros lo traducimos como co-respons-habilidad, es decir la cooperación y la habilidad para cooperar. Es solidaridad en acción con los pobres.

Y la corresponsabilidad o co-respons-habilidad, el agregó, es sentirnos iglesiay así darle sustento a la actividad pastoral de la iglesia. Y la corresponsabilidad no es posible sin la conversión personal y la conversión pastoral.

Listening to each other

I wrote this on June 4, 2013

I am at the Lumen Christi Retreat Center at Houma, Louisiana listening to each other. Present:

Couples for Christ-FFL
http://www.cfcfflusa.org/

Teams of our Lady.
http://www.teamsofourlady.org/home0.aspx

World Wide Marriage Encounter.
http://www.wwme.org/

Retrouvaille International.
www.helpourmarriage.org

Focolare Movement.
http://www.focolare.us/

Beginning Experience International Ministry, Inc.
http://www.beginningexperience.org/php5/index.html

Renovación Carismática Católica de los Estados Unidos y Canadá.
www.rcchispana.org

Catholic Daughters of the Americas.
 http://www.catholicdaughters.org/

The Sword of the Spirit.
http://www.swordofthespirit.net/index.html

Community of Sant' Egidio.
 http://www.santegidio.org/index.php?&idLng=1064

Catholic Charismatic Renewal.
 http://www.nsc-chariscenter.org/aboutccr.htm
Neocatechumenal Way.
 http://www.camminoneocatecumenale.it/new/default.asp?lang=en
Comité Nacional de Servicio Hispano.
 Catholic Fraternity of Charismatic Covenant.
http://www.catholicfraternity.net/
 Apostolate Movement of Schoenstatt.
http://www.schsrsmary.org/our-apostolate.html
U.S. Confererence of Catholic Bishops.
http://www.usccb.org/
Regnum Christi.
 http://www.regnumchristi.org/english/
People of Praise Community.
 http://www.peopleofpraise.org/
National Cursillo Movement.
http://www.cursillo.org/

Melchizedek, king of Salem

Who are these: Melchizedek, king of Salem, Abraham, and God Most High, the Lord Jesus ? a priest of God Most High . . . Where are we going with this ? And these "places" : Salem, Zion . . . I im-plore to be given what it takes to ex-plore this . . . How about this "melech"::"zedech"ummm. Wise king: What makes him wise? Where does his wisdom come from ? Why is he wise, as opposed to not being wise ? ummm. Watcha' think? What is wisdom ? Is wisdom something to have, or something to be ? Are having and being at odds with each other . . . Can I have without being, and can I be without having ? Who cares about wisdom ? You will respond: "the wise one" of course // And I ask you: and who is he ? First, to care about something, one must first understand that something = know that "something" ... Then, to know wisdom is to be wise . . . And to be wise is to have wisdom... Go back a little bit :: What is it? wisdom ? wisdom is to be, not to have. Being wise is wisdom... Most, or perhaps some want to find it in me, that is to say, outside of you. But because you are wise, wisdom is you, in you...In your being wise, your wisdom is in you. Wisdom calls, and never ceases to call... She, wisdom, wants to come out from you: Wisdom wants to be you...Wisdom is bliss. To be happy is to be wise. There is something, or someone higher, and better. I have liberty = I am free . . . It is in me to be wise, to be free. to be continued . . .

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ROME REPORTS TV News Agency - LIVE FROM THE VATICAN

ROME REPORTS TV News Agency - LIVE FROM THE VATICAN

"Approach each other . . ."

""Approach each other ? " We all are the Church: Together as One: the Pope, Cardinals, Archbishops, Bishops, Priests, Deacons, and all baptized peoples. . . The post-modern age we live in makes it extremely difficult for the Church and its doctrine to be at the forefront of where most people are nowadays.... There are many things that divide humanity: Pro-Abortion Vs. Pro-Life, Pro-War Vs. Pro-Peace, Pro-Contraception Vs. Pro-Natural Family Planning, Capitalist Vs. Communist, Christian Vs. Heathen (or pagan), Rich Vs. Poor, etc... Bioethics continues to pose profound dilemas to all... the never-ending state of war and poverty occur in front of our very eyes, and yet, what do we do? We remain silent. . . Why? Because we are afraid: "It is better to mingle and live in the "status quo" and pretend that we don't see, and that we don't hear... People die in front of our eyes every day. The new technologies of war to kill people just keep developing. For example: the so called "drones" ... And what is behind all that ? Maybe the avarice of a handfull of people, who just want power-money at the expense of so many innocent lives, including elderly, women and children... Immigration is a global phenomenon also caused for unjust living conditions... Other problems we face are: care of the environment, the protection of women (many have been killed and continued to be killed in Juarez, at the border with El Paso, Texas), genocides in different parts of the world. For example in Africa... Human trafficking, the proliferation of weapons, violence and drug cartels continue to cause wreak havoc... The never ending conflict in Israel. . . And the list can go on and on. . . I do believe strongly that our only salvation is the Good News of the Gospel (El Evangelio ) brought to us by the Second Person of the Most Holy Trinity. . . And yet, we wonder, how are we going to manage to implement the Doctrine of Jesus the Son of the Living God, our Lord, who is seated at the right hand of the Father ? We realize that we need a new Pentecost, in fact, we need many, many Pentecost. Perhaps we need to multiply the Pentecost experience around the world, instead of replicating all evil things. . . I presume that, if that if possible, and judging by the current state of affairs in the world, God the Father Almighty might be extremely angry. Don't you think so? And here comes the problem of evil that the book of Job, Saint Augustine, and many theologians and all regular people have tried to address and resolve. And we all are familiar with the arguments : "If God is All Powerful and All Goodness, WHY He doesn't 'stop so much evil ?? And the other is: What kind of Father will send his Only Son to the world to suffer so much? These are not my questions, these are the questions I hear in the streets, in the coffee houses, the questions that regular people like you and me sometimes make. And the other question we all hear: Where is God in all this ? And now the question has become: "Where is the Church in all this ?" Or even better : "Where are you (and me) in all this? The baptized people of God: The CHURCH: Holy, Catholic, Apostolic.

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