Jesus shows in this parable how affluence can make a person indifferent to the needs and sufferings of others. “There was a certain rich man clothed in purple and fine linen, and feasted sumptuously every day.” (cf Lk 16:19)
Then Jesus shows a poor man suffering, but pious and resigned. “... a beggar named Lazarus, lay at his gate full of sores, desiring to be fed with the crumbs that fell from the rich man’s table, and no one gave him. The dogs came and licked his sores. ... the beggar died and was carried by the angels into Abraham’s bosom. The rich man also died and was buried in hell.” (Lk 16:20-23)
This striking contrast between great wealth and extreme poverty remains nowadays; and it will always exist. But what was rarely seen among the Jews abound among us -- many rich people poor in spirit, very generous towards the needy; and many poor people very pious, wonderfully patient and resigned. The final end of both classes will be a happy one.
Evidently, by the context of this parable, Jesus hopes to remove the prejudice among the Jews: 1) that prosperity in this world was the proof of virtue and its reward; and 2) that adversity and poverty is the punishment of sin.
From which they drew the conclusions--
1) that he who was born or became miserable was a sinner and unworthy of pity, as we see in the episode of the man born blind (Jn 9); and 2) that man’s greatest happiness is in possessing the good things of this world.
Modern prejudices may not go this far; but is the thirst for riches and pleasures less? It turns many Christians away from the path of salvation and lead them to hell.
Upon us falls the task of enlightening and undeceiving the victims of those blind prejudices which lead them to eternal ruin. That our apostolate may be successful let us try in our interactions with them to fill their minds with eternal truths on which we meditate so often. To say we have no time to do so is being lukewarm. Are we?
What benefit can we derive from meditation on this parable? A great contempt for all that ends with time and is worthless for eternity: the pleasures of life, the favor of men, the renown gained by talent, superiority, remarkable deeds, successful management of affairs. On the other hand, a great esteem for virtue, humiliations and sufferings endured to please God and to atone for our sins.
If, from want of talent or health and failure in studies or business, we are ignored, belittled, while perhaps we must endure great corporal sufferings, let us not get depressed. God’s mercy deals thus with us so we may practise patience, humility and resignation; and of laying up an immense treasure of merits for eternity.
Let us give thanks, then, to God.
Ref: Cf “Practical Meditations” by a Father of the Society of Jesus, 1964, pp690-92
Almsgiving, A Sign of Solidarity
Christ’s command to open up “to the other”, to one’s “brother”, yes, the brother, has an ever concrete and ever universal range. It concerns everyone, because it refers to all. The measure of this opening is not only the nearness of the other; it is also his need: I was hungry, I was thirsty, I was naked, in prison, sick ...
We respond to this call by looking for those who are suffering, even following them over frontiers of states and countries. This is how, through the heart of every one of us, the ‘universal dimension of human solidarity is created. The Church’s mission is to safeguard this dimension’: not to confine herself to any frontiers, political tendencies, systems.
It means safeguarding universal human solidarity, above all with those who are suffering; safeguarding it in regard to Christ, who shaped that dimension of solidarity once for all: “The love of Christ impels us who have reached the conviction that since one died for all, all died. He died for all so that those who live might live no longer for themselves but for him who for their sakes died and was raised up.” (2 Cor 5:14-5) Once for all, He gave it as a task to the Church, to all; to each one.
Therefore, in the individual conscience of the Christian, social consciences of various groups, nations, I would say that particular zones of solidarity must be formed, exactly with those who suffer most. We have to work systematically for the zones of particular human needs, great sufferings, wrongs and injustices, to become zones of Christian solidarity on the part of the whole Church and, through the Church, single societies and all mankind.
Ref: Cf “Prayers and Devotions from Pope John Paul II”, 1984, p152
Almsgiving attracts the blessing of God
“Almsgiving is the shield of hope, teacher of faith, medicine for sin. It lies within reach of every person who wants to practise it. Charity has its own grandeur, at the same time being easy to accomplish. It brings no risk of persecution; the crown of peace and truth, the greatest gift from God; necessary for the weak and glorious for the strong. Through almsgiving the Christian attains grace, wins pardon from Christ our judge and makes God in some way a debtor.” (cf St Cyprian, “On good works and almsgiving”, 27)
We must give alms with rectitude of intention: our heart directed to God. We must be generous, especially with things we hold most dear. Probably someone else has a greater need for them. Our gifts must come from a compassionate heart, filled with love for God and other people. Over and above the material value of our gifts, keep in mind the importance of our interior disposition.
In the spirit of true charity, St Paul pays homage to the power of God: “we are treated as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing everything” (2 Cor 6:10). “For God loves a cheerful giver.” (2 Cor 9:7)
Let us ask Our Lady for a generous heart. Let us not be miserly with our time, wealth and energy. So many needy people and worthy apostolic ventures await our assistance.
Ref: Cf F Fernandez, “In Conversation with God”, 5:424-6
Ss Elizabeth and Zachary
(“The 1955 National Catholic Almanac”, 114)
The parents of St John the Baptist, the precursor of Jesus Christ.
(“Our Sunday Visitor’s Catholic Encyclopedia”, 1991, p538)
• Our Lady of Damietta, in Egypt. This church was consecrated in honor of the Blessed Virgin, in the year 1220, by Pelagius, apostolic legate. —- AEmilins, in Philippo. (“Catholic Gems or Treasures of the Church” Historical Calendar; www.bethlehemobserver.com)
• Our Lady of Damietta. Egypt. 1220. Religious history of the Egyptian town. Believed by some to be a place where the Holy Family traveled while in Egypt. ... (www.marylinks.org/Mary-Calendar.htm)
• Our Lady of Damietta, Egypt (1220). (www/divinewill.org/feastsofourlady.html); (www.iskandar.com/ourlady/ourladyfeasts.html); (www.miraclehunter.com/marian_apparitions/calendar/index.html); (http://mariedenazareth.com); (maryfest.htm / www.starharbor.com/santiago/m_feasts.html)
• Our Lady of Suffrage. Moveable feast -- Saturday after All Saints Day. (maryfest.htm / www.starharbor.com/santiago/m_feasts.html); (www.marylinks.org/Mary-Calendar.htm); (www.miraclehunter.com/marian_apparitions/calendar/index.html)
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