mod_vvisit_countermod_vvisit_countermod_vvisit_countermod_vvisit_countermod_vvisit_countermod_vvisit_countermod_vvisit_counter
mod_vvisit_counterHôm Nay830
mod_vvisit_counterHôm Qua11420
mod_vvisit_counterTuần Này36795
mod_vvisit_counterTuần Trước42573
mod_vvisit_counterTháng Này142163
mod_vvisit_counterTháng Trước198792
mod_vvisit_counterTất cả9405257

We have: 91 guests online
Your IP: 54.167.250.64
 , 
Today: Oct 20, 2017

 

Vì lỗi kỹ thuật nên số lượng người truy cập sẽ được đếm lại từ tháng 3 ngày 25 năm 2014 và bắt đầu từ con số 1.581.247 (số người truy cập cũ)



Kỷ niệm ngày nhận Phó Tế
KY NIEM NGAY NHAN PHO TE # 23 = THO THAY MAU HOI AM PDF Print E-mail

BÀI THƠ HỒI ÂM THẦY ĐỊNH.

Cám ơn Thầy Định tặng khen.

Nhà thơ nổi hứng không tên ấy mà!

Nguyện ước chỉ mong rằng là:

Bà con hưởng ứng tà tà vào thăm.

Trang nhà Phó Tế tiếng tăm.

Mỗi sáng gõ cửa xem trăm Tin Mừng.

Nối kết vòng tay, chung lưng.

Đoàn kết dựng xây danh xưng khắp miền.

Tôi Tớ tha nhân kết liên.

Phục vụ vì Chúa triền miên hết tình.

Phó Tế anh em chúng mình.

Cùng chung lý tưởng phúc vinh Nước Trời.

Seattle, WA. July 18/2014

Phó tế Phillip Mậu

 
KY NIEM NGAY NHAN PHO TÊ # 22 = PHO TE EPHREM PDF Print E-mail

9 Tháng Sáu

Thánh Ephrem - PHÓ TẾ
(306-373)

Là nhà thơ, nhà giáo, nhà hùng biện và bảo vệ đức tin, Thánh Ephrem là người Syria duy nhất được xưng tụng là Tiến Sĩ Giáo Hội. Ngài tự mặc cho mình một trọng trách là chống với các học thuyết lầm lạc đang lan tràn vào thời ấy, và luôn luôn là người bảo vệ đức tin Công Giáo mạnh mẽ.

Sinh ở Nisibis, Mesopotamia, Thánh Ephrem được rửa tội khi là thanh niên và nổi tiếng là một thầy giáo nơi quê của ngài. Khi hoàng đế nhượng lại phần đất Nisibis cho người Ba Tư, Ephrem cùng với các Kitô Hữu khác trốn sang Edessa (thuộc Thổ Nhĩ Kỳ ngày nay) để tị nạn. Ngài được cho là đã đem lại vinh dự lớn lao cho một trường kinh thánh ở đây. Ngài được phong chức phó tế nhưng không muốn làm linh mục.

Ngài có tài sáng tác văn chương và các tác phẩm phản ảnh sự thánh thiện của ngài. Mặc dù không phải là một học giả vĩ đại, các văn bản của ngài cho thấy sự hiểu biết sâu rộng về Kinh Thánh. Khi viết về mầu nhiệm của sự cứu độ loài người, Thánh Ephrem cho thấy một tâm linh nhân bản dễ mến và thiết thực cũng như sự sùng kính lớn lao đối với nhân tính Ðức Giêsu và Mẹ Maria.

Người ta nói rằng vào năm 325, ngài đã tháp tùng đức giám mục Giacôbê của Nisibis đi tham dự Công Ðồng Nicea. Chắc chắn rằng các văn bản của ngài là một bảo vệ hùng hồn cho thiên tính của Ðức Giêsu Kitô. Ngài còn sáng tác thi ca để chống với lạc giáo Gnostic. Ngài lấy những bài ca bình dân của người lạc giáo, và dùng chính âm điệu của họ, biến đổi thành những thi ca mang ý nghĩa chính truyền. Thánh Ephrem là người đầu tiên đưa thánh thi vào phụng vụ chung của Giáo Hội như một phương tiện để dạy dỗ người tín hữu. Ngài sáng tác thi ca nhiều đến nỗi được xưng tụng là "Ðàn Thụ Cầm của Chúa Thánh Thần."

Thánh Ephrem yêu quý một đời sống thanh bạch, khắc khổ trong một hang nhỏ ở ngoại ô thành phố Edessa. Ngài cũng thường vào phố để rao giảng. Trong thời kỳ nạn đói năm 372, ngài tiếp tay phân phối thực phẩm cho người đói, và tổ chức việc chữa trị người đau yếu. Ngài tận tụy trong công việc này đến nỗi kiệt sức, lâm bệnh và từ trần vào khoảng năm 373.

Lời Bàn

Nhiều người ngày nay vẫn khó chấp nhận việc ca hát trong nhà thờ. Tuy nhiên, ca hát là một truyền thống có từ thời Cựu Ước và Tân Ước. Ðó là một phương cách tuyệt vời để biểu lộ cũng như kết tạo tinh thần hợp nhất và niềm vui cho cộng đoàn. Thi ca của Thánh Ephrem được một sử gia thời xưa xác nhận là đã "đem đến vẻ lộng lẫy cho cộng đoàn Kitô Hữu." Ngày nay, chúng ta cũng cần có những người như Thánh Ephrem để cộng đoàn thêm thánh thiện trong lời ca tiếng hát.

Trích từ NguoiTinHuu.com

------------------------
Lời Chúa hôm nay

 
KY NIEM NGAY NHAN PHO TE # 21 = ACTIVE PERMANENT DEACON PDF Print E-mail

USCCB/MR
Facebook Twitter - USCCB Twitter - USCCBEspanol YouTube
MORE THAN 15,000 ACTIVE PERMANENT DEACONS IN U.S. CHURCH
Most married, white; 70 percent age 60 or older
Number of deacons at retirement age increasing
Better ethnic mix than priesthood, less than general Catholic population
May 29, 2014
WASHINGTON—The 2013-2014 annual survey of permanent deacons in the United States finds the majority are married Caucasians, and the number at retirement age is on the increase. The survey also finds that U.S. permanent deacons reflect a greater ethnic mix than U.S. priests in general but less of a mix than the general Catholic population.
The findings are outlined in "A Portrait of the Permanent Diaconate: A Study for the U.S. Conference of Catholic Bishops 2013-2014." The study was conducted by the Georgetown University-based Center for Applied Research in the Apostolate. The entire report can be found at www.usccb.org/beliefs-and-teachings/vocations/diaconate/
"Ever since their inception into the modern church in the 1960's, permanent deacons have served generously in our parishes, institutions and communities and remain special gifts to the Church," said Bishop Michael F. Burbidge, chairman of the Committee on Clergy, Consecrated Life and Vocations. "As their median age increases, we must take necessary steps to invite others to hear the Lord's call to serve as deacons."
Major findings from arch/dioceses that responded to the survey note the following:

Chicago, with 745 permanent deacons, has the most permanent deacons, followed by Galveston-Houston (418), Los Angeles (407) and Philadelphia (336). Adjusting for Catholic population size, Latin rite dioceses with the lowest ratio of Catholics per permanent deacon include Fairbanks, Alaska (664 Catholics to every deacon), Lexington, Kentucky (722 Catholics per deacon), Amarillo, Texas (748 Catholics per deacon), and Jefferson City, Missouri (787 Catholics per deacon).

The 133 Latin Rite responding arch/dioceses (out of 178 arch/dioceses) report a total of 13,866 permanent deacons. The two arch/eparchies (out of 17 arch/eparchies) that responded report 48 permanent deacons. It is estimated that there are as many as 18,725 permanent deacons in the United States today. An estimated 15,191 deacons, or about 82 percent, are active in ministry.

The Los Angeles Archdiocese has more than 10,000 Catholics per deacon. Other arch/dioceses with high numbers of Catholics per deacon include El Paso, with more than 26,500 Catholics per deacon, Fresno and San Jose in California, with more than 16,000 Catholics per deacon, and San Bernardino with more than 14,000.

On average, responding arch/dioceses and arch/eparchies report 84 deacons in active ministry. The inactive include 15 percent who are retired, one percent suspended from active ministry, one percent on a leave of absence, and two percent inactive for other reasons.

Ninety-three percent of active deacons are currently married. Four percent are widowers, and two percent have never been married. Less than one percent are divorced or remarried.

Ninety-four percent of active deacons are at least 50. About a quarter (24 percent) are in their 50s, four in ten (42 percent) are in their 60s, and more than a quarter (28 percent) are 70 or older. Seven in ten active permanent deacons (70 percent) are at least 60. According to Canon Law and the National Directory for the Formation, Ministry, and Life of Permanent Deacons in the United States, the minimum age for ordination to the permanent diaconate is 35. Nine in ten arch/dioceses (91 percent) have a minimum age requirement for acceptance into the diaconate formation program. The minimum age ranges from 29 to 45, with a median age of 32.

Dioceses have mandatory ages of retirement from active ministry for deacons. Twelve percent require retirement at age 70; 85 percent at 75, and three percent at another age.

Seventy-eight percent of active deacons are non-Hispanic whites. Sixteen percent are Hispanic or Latino. Three percent are African American and 3 percent are Asian or Pacific Islander. One percent of active deacons are Native Americans or members of other racial/ethnic groups.

Active permanent deacons are more diverse racially and ethnically than U.S. priests, although not as diverse as the U.S. Catholic population. According to a national random survey of priests conducted by CARA in 2009, 92 percent of U.S. priests are non-Hispanic whites, 3 percent are Hispanic or Latino, 2 percent are African American or black, and 3 percent are Asian American.

Six in ten active deacons (60 percent) have at least a college degree. More than one tenth (11 percent) have a graduate degree in a field related to religion or ministry.

Eighty-three percent of responding arch/dioceses require post-ordination formation of deacons, with a median of 20 hours of post-ordination formation annually.

Nearly three in ten (28 percent) active deacons have a graduate degree. Almost twice as many have a graduate degree in a field not related to the Diaconate (17 percent) as have one in a religious field such as religious studies, theology, Canon Law, etc., (11 percent).

One third (32 percent) of active permanent deacons have a bachelor's degree as their highest level of education. About one in five (18 percent) has some college education or an associate's degree as their highest level of education. One fifth (20 percent) have a high school degree or GED. Very few active deacons (1 percent) have less than a high school degree.

During the 2013 calendar year, responding arch/dioceses reported 355 deacons retired from active ministry and 237 died. In 2013, 19 deacons requested laicization.

Twelve permanent deacons were reported to have left the diaconate to prepare for the priesthood, slightly more than what was reported in 2012 and 2011.

About one in six (16 percent) active permanent deacons are financially compensated for ministry. Deacons compensated for another parish ministerial position (in addition to their diaconal responsibilities) make up the largest proportion among those compensated for their ministry.

Among deacons compensated for full-time ministry, three in ten (30 percent) are paid for a full-time ministerial position in a parish, such as director of religious education (DRE) and youth minister.

Fewer than one in ten deacons in a compensated ministry (8 percent) serve the diocese in a ministerial position (e.g., diocesan DRE, diocesan youth minister) and the same proportion serve in a non-ministerial position, working, for example, in administration, business, finance.

Almost one in four deacons (23 percent) are financially compensated for ministry in hospitals or in prisons. One in ten (10 percent) is financially compensated for the pastoral care of one or more parishes under Canon 517.2, either full-time or part-time.

---

 
KY NIEM NGAY NHAN PHO TE # 20 = THE SPIRITUAL LIFE PDF Print E-mail

Previous conversation [left arrow]

Home
Mail
News
Sports
Finance
Weather
Games
Groups
Answers
Screen
Flickr
Mobile
More

Yahoo Mail Yahoo Mail

Dinh Avatar
Dinh

Help

Press ? for keyboard shortcuts.

You've received a Smilebox
Just for you!

Created by Hien Tong

Like us on Facebook Follow us on Twitter Follow us on Pinterest Circle us on Google+

Journeys of Faith

Prayers for Daily Living

Join us in FacebookFollow us on TwitterWatch our videos on YouTubeMaryknoll Fathers and Brothers

Yahoo! Groups

altalt

alt
alt

alt

alt

alt
alt
alt

alt
alt

alt

alt

Tu Cai Tao VC

image not displayed

>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>

Yahoo! Groups

Yahoo! Groups

[photevn] Pope's address to the Pontifical Gregorian Univ.
Hoang-Dominic Vu
Apr 12 at 7:56 PM

Kính chào quí Phó tế,
Xin mời cùng xem cho biết...
Không biết khi Ngài nói về Permanent Deacons thì sẽ là những gì ..nhỉ.
Service and the spiritual life?

2014-04-10 Vatican Radio
alt(Vatican Radio) Pope Francis on Thursday held an audience for three educational institutions in Rome: the Pontifical Gregorian University, the Pontifical Biblical Institute, and the Pontifical Oriental Institute.
In his address, delivered in the Paul VI Audience Hall, Pope Francis noted that the three Jesuit-run institutions share in the desire "to serve as a soldier of God beneath the banner of the Cross ... and to serve the Lord alone and the Church, His spouse, under the Roman Pontiff, the Vicar of Christ on earth" — and expression taken from the formula of the Society of Jesus.
For those working and studying at the Pontifical institutions, Pope Francis emphasized the importance of learning to appreciate the ability to work and study in the city, and the Church, of Rome. This unique opportunity allows one to appreciate the roots of the faith in the past, and to be involved in the present, in "the actual path of this Church which presides in charity, at the service of unity and universality."
Those who come to Rome also bring to the Church of Rome the variety of their own Churches and cultures. This, the Pope said, is an inestimable richness of the Roman institutions. "Your spiritual commitment, in teaching and in research, in study and in deeper formation, will be all the more fertile and efficacious as it is more fully animated by the love of Christ and of the Church, as the relationship between study and prayer is more solid and harmonious."
Theology and philosophy, he said, allow people "to acquire convictions that structure and strengthen the intellect and illuminate the will – but these studies will only be fruitful when done with an open mind, and on one's knees" in prayer.

Below, please find the complete text of Pope Francis' address to the Pontifical Gregorian University and to the associated Pontifical Biblical Institute and Pontifical Oriental Institute:
Dear Cardinals,
Venerable brothers in the Episcopate and in the Priesthood, My dear brothers and sisters,
I welcome all of you, professors, students, and staff of the Pontifical Gregorian University, of the Pontifical Biblical Institute, and of the Pontifical Oriental Institute. I greet Father Nicolás, the father delegate, and all the other superiors, as well as the Cardinals and Bishops present. Thank you!
The Institutions to which you belong — joined in a Consortium by Pope Pius XI in 1928 — are entrusted to the Society of Jesus, and share the same desire "to serve as a soldier of God beneath the banner of the Cross ... and to serve the Lord alone and the Church, His spouse, under the Roman Pontiff, the Vicar of Christ on earth" (Formula, 1). It is important that among them collaboration and synergy be developed, keeping the historic memory and at the same time taking charge of the present and looking to the future — the father general said, looking to the future, "But it's far away, eh? [Look] to the horizons" — looking to the future with creativity and imagination, seeking to have a global vision of the situations and real challenges and a shared manner of confronting them, finding new paths.
The first aspect that I want to emphasize, thinking of your commitment, both as teachers and as students, both personally and institutionally, is that of appreciating the very place in which you find yourself working and studying, that is, the city and above all the Church of Rome. Here there is a past and there is a present. Here are the roots of faith: the memories of the Apostles and of the Martyrs; and here is the ecclesial "today," here is the actual path of this Church which presides in charity, at the service of unity and universality. All of this should not be taken for granted! It must be lived and appreciated, with a commitment that is partly institutional and partly personal, left to the initiative of each one.
But at the same time you bring the variety of your home Churches, of your own cultures. This is an inestimable richness of the Roman institutions. It offers a precious occasion of growing in the faith and of opening the mind and the heart to the horizons of catholicity. Within these horizons the dialectic between the "centre" and the "peripheries" assumes its proper form, the evangelical form, according to the logic of a God that reaches from the centre coming from the peripheries in order to return to the peripheries.
The other aspect that I want to share is that of the relationship between study and the spiritual life. Your spiritual commitment, in teaching and in research, in study and in deeper formation, will be all the more fertile and efficacious as it is more fully animated by the love of Christ and of the Church, as the relationship between study and prayer is more solid and harmonious. This is not something out-dated, this is the centre, eh?
This is one of the challenges of our time: transmitting the knowledge and offering a key for vital comprehension, not a heap of notions unconnected to one another. There is need of a true evangelical hermeneutic for better understanding life, the world, humanity, not of a synthesis but of a spiritual atmosphere of research and certainty based on the truths of reason and of faith. Philosophy and theology permit one to acquire the convictions that structure and strengthen the intelligence and illuminate the will ... but this is fruitful only if it is done with an open mind and on one's knees. With an open mind and on one's knees. The theologian who is satisfied with his complete and conclusive thought is mediocre. The good theologian and philosopher has an open, that is, an incomplete, thought, always open to the maius of God and of the truth, always in development, according to the law that St. Vincent of Lerins describes as follows: "annis consolidetur, dilatetur tempore sublimetur aetate" (Commonitorium primum, 23 : PL 50, 668), [a thought that] is consolidated over the years, expands over time, deepens with age. This is the theologian who has an open mind. And the theologian who does not pray and who does not worship God ends up sunk in the most disgusting narcissism. And this is an ecclesiastical illness. The narcissism of theologians, of thinkers, and of the "just" does so much harm.
The purpose of the studies in every Pontifical University is ecclesial. Research and studies are integrated with personal and community life, with missionary commitment, with fraternal charity and sharing with the poor, with care of the interior life in relationship with the Lord. Your institutes are not machines for producing theologians and philosophers; they are communities in which one grows, and that growing occurs in the family. In the university family there is the charism of governance, entrusted to the superiors, and there is the diaconia of the staff, which is indispensable for creating the familiar environment in everyday life, and also for creating the attitude of humanity and of concrete wisdom, that will make the students of today persons capable of building humanity, of transmitting the truth in a human dimension, of understanding that if one lacks the goodness and the beauty of belonging to a family of work one ends up being an intellectual without talent, and ethicist without goodness, a thinker lacking in the splendour of beauty and only "wearing the mask" (It: "truccato," "made-up") of formalism. The daily, respectful contact with the hard work and witness and the witness of the men and women who work in your Institutions will give you that dose of realism that is so necessary so that your knowledge will be a human knowledge and not a laboratory [knowledge].
Dear brothers, I entrust each of you, your studies and your work, to the intercession of Mary,Sedes Sapientiae, of Saint Ignatius of Loyola and of your other Patron Saints. I bless you from the heart, and I pray for you. And you, please, pray for me too! Thank you!
And now, before I give you my blessing, I invite you to pray to the Madonna, the Mother, that she might help us and protect us.
(Ave Maria).

God Bless You,
Dominic Hoang Vu
This e-mail address is being protected from spambots. You need JavaScript enabled to view it
__._,_.___

 
KY NIEM NGAY NHAN PHO TE # 19 = GIUP NEN THANH PDF Print E-mail

[photevn] 10 việc làm để giúp cho việc nên thánh...của tín hữu chúng ta - Cardi
Phó tế Hoang-Dominic Vu - Tổng Thư ký Ban Chấp Hành Phó tế VN Hoa kỳ
Feb 2 at 11:44 PM

Kính chuyển... Chúc Mừng Năm Mới....

Mười "bước" gồm: 1/ Cầu nguyện hằng ngày, 2/ Dự lễ hằng ngày, 3/ Trung thành cầu nguyện Các Giờ Kinh Phụng Vụ mỗi ngày, 4/ Đọc các bài giúp cho việc Tu Đức mỗi ngày, 5/ Trao đổi với vị Linh Hướng thường xuyên, 6/ năng lãnh nhận bí tích hoà giải, 7/ tập tành các nhân đức cho bản thân, 8/ có lòng kính mến và noi theo gương Đức Mẹ và các Thánh, 9/ Tập sống đời sống thiêng liêng toàn diện trong mọi lãnh vực của đời sống mình, và 10/ luôn luôn ý thức / ghi nhớ rằng Chúa gọi mọi người chúng ta nên Thánh ... xin đọc thêm dưới đây:
Called to be holy: Cardinal Dolan's 10-step guide to holiness An edited excerpt from then Archbishop Dolan's "Called to Be Holy" Cardinal Timothy M. Dolan OSV Daily Take
10/29/2013
Called to be holy: Cardinal Dolan's 10-step guide to holiness Here is the key to our spiritual growth: a faithful, personal, loving relationship with Jesus. To know Jesus, to hear Jesus, to love Jesus, to trust Jesus, to obey Jesus, to share his life in the deepest fiber of our being, and then to serve him — this is our goal.

How do we grow in holiness? How? That, of course, is our spiritual program, isn't it, the stewardship of the spirit, "the regimen of the soul bringing about the reign of God," to quote servant of the poor Charles de Foucauld. I propose to you a spiritual regimen, a stewardship of the spirit coming not from me, but from centuries of practice and learning.

1. Daily Prayer
Patient, persevering, persistent prayer, every day, is number one. Here I am not speaking of the Mass — such as the Eucharist — but of silent, personal, private prayer, a daily period of quiet communion with the Lord, conscious of his presence, accepting of his love, and returning it with praise, petition, and thanksgiving.

2. Daily Mass
From this daily Eucharistic meal will come, for all celebrate the Eucharist as the essential moment in their day, a reverential awe for the Real Presence of Christ in the Blessed Sacrament, and a desire to spend time before him there in visits and prayer.

3. Daily Fidelity to the Liturgy of the Hours
This ancient prayer of the Church is mostly associated with those in Holy Orders. It is also intended to be the prayer of the laity, who "are encouraged to recite the divine office, either with the priests, or among themselves, or even individually" (Catechism of the Catholic Church, no. 1175).

4. Daily Spiritual Reading
Lectio divina, daily reverent meditation upon Sacred Scripture, is first and foremost, of course, but I also speak of daily spiritual reading of the enduring books of our Catholic tradition, as well as interest in the burgeoning contemporary literature on the interior life. Nor should we forget attention to the documents of the magisterium, the words of our Holy Father, the documents of the Apostolic See, the messages and pastorals of our own bishops, all vehicles of the Holy Spirit for fostering our growth in sanctity.

5. Spiritual Direction
An honest, trusting, fruitful, consistent relationship with a spiritual director is, in some ways, the linchpin of all the rest, for this is where integration and interiorization begin to take place. The danger we all face is a life of formalism, where we passively do things just to get by, not allowing the values of formation to sink in and become part of us. Spiritual direction can promote this interiorization, this integration.

6. The Sacrament of Penance
Regular reliance upon the mercy of God abundant in the Sacrament of Penance should be a priority in our lives. While how often you approach this sacrament is a good topic to discuss with your spiritual director, at least once a month seems a solid tradition of the Church. That you approach confession regularly is a hallmark of sound spiritual stewardship. And, a practical help to make our regular confessions more fruitful would be a daily examination of conscience, praising God for our growth, asking for healing of the faults we admit.

7. Growing in Virtue
A tireless effort for growth in virtue and turning away from sin should be the pattern of our daily lives. Obedience to the constant refrain of the Gospels, we are always in the process of conversion, repentance, dying to sin, self, and Satan, rising to new life in Christ. This is the "paschal mystery." In practice, this means growth in virtue and struggle with sin. Development in particular virtues is most appropriate: faith, hope, charity, simplicity of life, chastity, obedience and integrity.

8. Devotion to the Blessed Mother sand the Saints
Our devotion to them is a sustaining dependence upon the "Communion of Saints," an awareness that we are members of a supernatural family not confined to the here and now, that we have the saints as examples and helpers, pre-eminently, especially our Blessed Mother. Thus, a wholesome devotion to her would be an essential part of our spiritual regimen.

9. Holistic Formation, Allowing Spirituality to Permeate Our Lives
The spiritual life is not a tidy, isolated compartment of our existence! No, as the Pope John Paul II said, "Spiritual formation is the core which unifies and gives life to our entire being." Thus, every element of our lives is part of the spiritual arena, and growth in holiness will entail wholehearted immersion in a spiritual regimen.

alt
10. The Final Component: Keeping Ever in View the Call to Holiness
Our goal is nothing less than a reordering of life through the sacraments, which will configure us in an irrevocable, radical way to Christ. That we may be good, holy, happy, healthy, learned, zealous selfless, committed faithful is the goal of our spiritual growth.

I have two notes of caution, however. First, growth in holiness is not our accomplishment, but a pure gift from God. The Lord does it, not me! These 10 steps of spiritual stewardship I just went through are not cozy little acts we perform to produce holiness — they are simply tried-and-true ways we open up in humility to let the Lord in to do his work in, on, for, and, often, in spite of us!

Second, to use the words of Sister Bridge McKenna, "The road inward to spiritual growth always results in a U-turn outward in love for others." Our stewardship of the Spirit is never a soothing benefice we cling to, but an inspiration to love humankind better. The Jesus who calls us to spiritual ecstasy on Mt. Tabor likewise invites us to the pouring out of self on Mt. Calvary.

Cardinal Dolan is the archbishop of New York and president of the U.S. Conference of Catholic Bishops (USCCB).

This is an edited excerpt from then Archbishop Dolan's "Called to Be Holy."

God Bless You,
Dominic Hoang Vu
This e-mail address is being protected from spambots. You need JavaScript enabled to view it
__._,_.___

 
<< Start < Prev 1 2 3 4 5 Next > End >>

Page 3 of 5