BIG C CATHOLICS

Fr. René J. Butler, M.S. La Salette Missionaries of North America Hartford, Connecticut ( Click here for Sunday’s readings ) In the story of creation we are told several times that “God saw that it was good.” There was only one exception: “It is not good for the man to be alone.” The first reading, from Chapter 2 of Genesis, spells out in greater detail what was stated in Chapter 1: “Male and female he created them.” God’s plan is to make a “suitable partner” for the man. This expression is the latest in a long list of possible translations: “Help meet, a helper comparable to him, a helper who is just right for him, a helper suitable for him, a helper fit for him, a helpmate—his like, a helper as his counterpart.” A commentator named Kaiser paraphrases the verse as follows: “I will make (the woman) a power (or strength) corresponding to the man.” He justifies this because the word translated as “help” or “partner” is used most often in the Bible in speaking of God. In Psalm 33

Fr. Charles Irvin Genesis 2:18-24; Hebrews 2:9-11; Mark 10:2-12 Jewish sages wrote the Book of Genesis as a series of meditations on the origin of the universe and the genesis of humankind. A popular form of Jewish writing was employed setting forth very profound ideas in simple forms of storytelling. Everything happened, they told us, because a caring and loving Creator in the beginning willed it so. All that has happened comes from His personal love and inner drive to share Himself. All lovers know of that inner drive. God did not create anything by chance – everything is purpose made, especially man and woman who are created in God’s own image and likeness so that He can share Himself with them as He does with no other creatures. He breathed His life, Genesis tells us, only into man and woman, not into His other creatures. Note that the creation of man was prior to the creation of any other form of life. Into man God breathed His Spirit, His very life and love. Then God creat

Fr. René J. Butler, M.S. La Salette Missionaries of North America Hartford, Connecticut ( Click here for Sunday’s readings ) In 2012, El Alto, the second-largest city in Bolivia, enacted a law specifically for indigenous people, to the effect that anyone caught stealing with have his hand cut off. This would be done under anesthetic and doctors will be paid to perform the surgery; but there will be no prison sentence for the criminal. Believe it or not, this law was approved by the city’s indigenous community. I have not been able to discover whether it has ever been enforced. Could this be what Jesus actually had in mind? Even the classic code of an eye for an eye and a tooth for a tooth never imposed such an extreme punishment for theft. Jesus is not specific about what kinds of sins our hands or feet or eyes could lead us to commit. It doesn’t matter. All sin, and most especially one’s “besetting,” or dominant, sin is to be avoided, and any measures we take, however harsh, to a

Fr. Charles Irvin Numbers 11:25-29; James 5:1-6; Mark 9:38-43, 45, 47-48 Who’s in, and who’s out? That’s a question that cuts through so many areas in our lives these days especially in this political season. Here are a few for instance: What do the opinion polls tell us about the standings of those who are running for the presidency of the United States? Who’s in, and who’s out? How should we treat undocumented aliens? What benefits of U.S. citizenship should they enjoy, and what should they not be entitled to in our legal system and governmental social service programs? Who’s in, and who’s out? Which student applicants should be admitted and which should not be admitted to our public universities and what criteria should be applied to them? Some Catholics are busily concerned with “Who is a real Catholic and who is not?” Some Fundamentalist Christians are busily concerned with “Who is going to hell and who’s going to be saved?” Who’s “in” and who’s “out”? We hear si

 Fr. Rene J. Butler, M.S. La Salette Missionaries of North America Hartford, Connecticut ( Click here for Sunday’s readings ) In the writings of the classic spiritual teachers, growth in the spiritual life passes through certain stages or “ways.” The “Purgative Way” is that period during which we try, with the help of divine grace, to break away from sin and be purified of past faults. Then comes the “Illuminative Way,” during which we learn as much as we can about God’s working in our lives, about his word, and the sacraments, and seek to discern his will so that we may obey it. Finally there is the “Unitive Way,” characterized by a deep, constant, and effortless experience of our life-giving faith relationship with God. As you can imagine, this does not happen overnight. It’s hard work. There are many setbacks and obstacles along the way, and one never reaches the point of saying, “There! That’s done,” as though there were, so to speak, no more worlds to conquer. Precisely be

Fr. Charles Irvin Wisdom 2:12, 17-20; James 3:16-4:3; Mark 9:30-37 After we were born our parents found days and months of sheer delight as they cuddled us, held us, played with us, and watched us become little persons. Each boasted of the characteristics they saw in us that they were sure came from their own genes. In generous moments they gave attribution to the other parent or the other parent’s family. It was not long, however, that our parents had to begin dealing with something within us that I can only describe as “The Imperial Self.” We all had one, you know – and still do! And what is amazing is how soon that Imperial Self asserts itself after we’ve been given life. The darling, lovable baby soon strives to become self-willed and demanding. In that emergence the words “I,” “me,” and “mine” become no longer descriptive, they become imperious. Our parents soon became more willing to break the wills of those little wild horses by trying to put bit and bridle on their willful

Fr. René J. Butler, M.S. La Salette Missionaries of North America Hartford, Connecticut ( Click here for Sunday’s readings ) An interesting phenomenon in modern times is how brand names have become verbs. In our computerized culture we google, we skype, we tweet. Long before that we were xeroxing. What would it be like if we did the same with personal names? Take some of the more popular Bible names. If you were to say someone is “Ruthing” or “Samsoning,” anyone who knows the stories of Ruth or Samson would know exactly what that means. The same with recent popes: “Francising” and “Benedicting” and “John Pauling” would conjure up very specific and typical activities associated with each one. It’s a little like when we might say about a friend, “Oh, that’s just Pat being Pat.” Try it with your own name. In my case, “René-ing” would, for those who know me, imply a whole range of behaviors and attitudes that might please some or annoy others, such as, for example, a somewhat form