O caminho e a chegada

Cristo é ao mesmo tempo o caminho e o termo. É o caminho segundo a Sua humanidade; é o termo segundo a Sua divindade. Neste sentido, enquanto homem, diz: «Eu sou o caminho»; enquanto Deus, acrescenta: «a verdade e a vida». Estas duas palavras indicam com toda a propriedade o termo deste caminho. Na verdade, o termo deste caminho é a aspiração do desejo humano. […] Ele é o caminho para chegar ao conhecimento da verdade, ou melhor, Ele próprio é a verdade: «Ensinai-me, Senhor, o Vosso caminho, para que eu siga a Vossa verdade» (Sl 85, 11). Ele é também o caminho para chegar à vida, ou melhor, Ele próprio é a vida: «Dar-me-eis a conhecer os caminhos da vida» (Sl 15, 11). […]

 

Santo Tomás de Aquino, comentando o Evangelho de hoje (João, 14, 2)

Reflection

The devil quickly finds work for idle hands and an angel quickly finds work for diligent hands. In this world of constant movement and constant change man, whether he wants to or not, must always be busy, be it either good works or evil works. The idle man, actually is not lazy. He is a diligent worker of the devil. An idle body and an idle soul is the most suitable field for the devil’s plowing and sowing. St. Anthony the Great said: “The body needs to be subdued and immersed in prolonged labors.” St. Ephrem the Syrian teaches: “Teach yourself to work, so that you will not have to learn to beg.” All of the other Holy Fathers, without exception, speak about the necessity of work for the salvation of the soul of man. The apostles and all the saints give to us an example of continuous and concentrated spiritual and physical labor. That the idle man, by his idleness, does not extend his life on earth but shortens it, is clearly shown by the longevity of many saints, the greatest laborers among the laborers in the world.

 

Source: http://www.westsrbdio.org/prolog/prolog.htm [April 25th]

Annuntiatio nativitatis Christi

 

Hoje é dia da Anunciação! Agradeçamos ao rapaz aí, que nos brindou com essa maravilhosa interpretação!

 

O gloriósa vírginum,
Sublímis inter sídera,
Qui te creávit, párvulum
Lacténte nutris úbere.

Quod Heva tristis ábstulit,
Tu reddis almo gérmine:
Intrent ut astra flébiles,
Cæli reclúdis cárdines.

Tu Regis alti jánua
Et aula lucis fúlgida:
Vitam datam per Vírginem,
Gentes redémptæ, pláudite.

Jesu tibi sit glória,
Qui natus es de Vírgine,
Cum Patre, et almo Spíritu,
In sempitérna sæcula.  Amen.

 

—–

 

O glorious Maid, exalted far
In light more bright than any star,
From him who made thee thou hast won
Grace to be Mother of his Son.

That which was lost in hapless Eve
Thy holy Scion did retrieve;
The tear-worn sons of Adam’s race,
Through thee have glimpsed the heavenly place.

Thou wast the gate of heaven’s Lord,
The door through which the Light had poured;
Thou, Maiden-Mother, Life dost bring
Ye ransomed nations, shout and sing!

All honour, laud, and glory be,
O Jesu, Virgin-born, to thee,
Whom with the Father we adore,
And Holy Ghost, for evermore.  Amen.

Today’s Novatians

This one is for those who think themselves better and more pure than the Church of Christ.

The whole treatise of the Novatians, which you have addressed to me thronged with propositions on all sides, amounts to this, brother Sympronian: that there is no room for repentance after baptism; that the Church cannot remit mortal sin; that by the receiving of sinners she herself perishes. What illustrious honor! Singular authority! Great constancy! To reject the guilty; to flee the touch of sinners; to have so little confidence in her own innocence! Who asserts this doctrine, brother? Moses? Paul? Christ? But Moses wishes to be wiped out of the book for the sake of blasphemers; and Paul to be accursed for his brethren; and the Lord Himself wishes to suffer for the unrighteous.

St. Pacian, Letter 3, 1-3