Week 7 - (10/27/07) - “I Believe” and “We Believe”

“What Makes Us Catholic?”
Week 7 10/27/07
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“I Believe” and “We Believe”

I. Opening Prayer
a. St. Thomas Aquinas’ Prayer for Students
b. “Dirigere et sanctificare”
II. Apologetics: Did the New Covenant Supercede the Old Covenant? Hebrews 8:6-13
III. Review of Week 6: “Sacred Scripture”
IV. Video: John Paul II: The Millennium Pope, “Faith” and “Liberation Theology”
V. Study of the Catechism of the Catholic Church (CCC): “I Believe” - CCC # 142-165 ; We Believe - CCC # 166-184
VI. Spiritual Reading: TREATISE ON TRUE DEVOTION to the BLESSED VIRGIN by St. Louis-Marie Grignion de Montfort - CHAPTER TWO: IN WHAT DEVOTION TO MARY CONSISTS - 1. Basic principles of devotion to Mary - THIRD PRINCIPLE: WE MUST RID OURSELVES OF WHAT IS EVIL IN US
VII. Closing Prayer
a. Angelus
b. Litany of St. Joseph (Latin Chant)
c. “Domine sancte, Pater omnipotens”

Dirigere et sanctificare
Direct and Sanctify This Day
This prayer appears in the office of Prime in the Roman Breviary. In the Liturgia Horarum it is found at Lauds for Monday of the third week of the Psalter. It comes from the early centuries of our faith.From the Liturgia Horarum. See also the Roman Breviary, the Raccolta #108, & Liturgical Prayer, Its History & Spirit, Fernand Cabrol, OSB, P.J. Kenedy & Sons. 1921, p145.

DIRIGERE et sanctificare, regere et gubernare dignare, Domine Deus, Rex caeli et terrae, hodie corda et corpora nostra, sensus, sermones et actus nostros in lege tua et in operibus mandatorum tuorum; ut hic et in aeternum, te auxiliante, salvi et liberi esse mereamur, Salvator mundi: Qui vivis et regnas in saecula saeculorum. Amen.

O LORD GOD, King of heaven and earth, may it please Thee this day to order and to hallow, to rule and to govern our hearts and our bodies, our thoughts, our words and our works, according to Thy law and in the doing of Thy commandments, that we, being helped by Thee, may here and hereafter worthily be saved and delivered by Thee, O Savior of the world, who livest and reignest for ever and ever. Amen.

Spiritual Reading:
TREATISE ON TRUE DEVOTION to the BLESSED VIRGIN by St. Louis-Marie Grignion de Montfort -
CHAPTER TWO: IN WHAT DEVOTION TO MARY CONSISTS -

1. Basic principles of devotion to Mary -
THIRD PRINCIPLE: WE MUST RID OURSELVES OF WHAT IS EVIL IN US

Third principle: We must rid ourselves of what is evil in us
78. Our best actions are usually tainted and spoiled by the evil that is rooted in us. When pure, clear water is poured into a foul-smelling jug, or wine into an unwashed cask that previously contained another wine, the clear water and the good wine are tainted and readily acquire an unpleasant odour. In the same way when God pours into our soul, infected by original and actual sin, the heavenly waters of his grace or the delicious wines of his love, his gifts are usually spoiled and tainted by the evil sediment left in us by sin. Our actions, even those of the highest virtue, show the effects of it. It is therefore of the utmost importance that, in seeking the perfection that can be attained only by union with Jesus, we rid ourselves of all that is evil in us. Otherwise our infinitely pure Lord, who has an infinite hatred for the slightest stain in our soul, will refuse to unite us to himself and will drive us from his presence.
79. To rid ourselves of selfishness, we must first become thoroughly aware, by the light of the Holy Spirit, of our tainted nature. Of ourselves we are unable to do anything conducive to our salvation. Our human weakness is evident in everything we do and we are habitually unreliable. We do not deserve any grace from God. Our tendency to sin is always present. The sin of Adam has almost entirely spoiled and soured us, filling us with pride and corrupting every one of us, just as leaven sours, swells and corrupts the dough in which it is placed. The actual sins we have committed, whether mortal or venial, even though forgiven, have intensified our base desires, our weakness, our inconstancy and our evil tendencies, and have left a sediment of evil in our soul. Our bodies are so corrupt that they are referred to by the Holy Spirit as bodies of sin, as conceived and nourished in sin, and capable of any kind of sin. They are subject to a thousand ills, deteriorating from day to day and harbouring only disease, vermin and corruption. Our soul, being united to our body, has become so carnal that it has been called flesh. “All flesh had corrupted its way”. Pride and blindness of spirit, hardness of heart, weakness and inconstancy of soul, evil inclinations, rebellious passions, ailments of the body—these are all we can call our own. By nature we are prouder than peacocks, we cling to the earth more than toads, we are more base than goats, more envious than serpents, greedier than pigs, fiercer than tigers, lazier than tortoises, weaker than reeds, and more changeable than weather-cocks. We have in us nothing but sin, and deserve only the wrath of God and the eternity of hell.
80. Is it any wonder then that our Lord laid down that anyone who aspires to be his follower must deny himself and hate his very life? He makes it clear that anyone who loves his life shall lose it and anyone who hates his life shall save it. Now, our Lord, who is infinite Wisdom, and does not give commandments without a reason, bids us hate ourselves only because we richly deserve to be hated. Nothing is more worthy of love than God and nothing is more deserving of hatred than self.
81. Secondly, in order to empty ourselves of self, we must die daily to ourselves. This involves our renouncing what the powers of the soul and the senses of the body incline us to do. We must see as if we did not see, hear as if we did not hear and use the things of this world as if we did not use them. This is what St. Paul calls “dying daily”. Unless the grain of wheat falls to the ground and dies, it remains only a single grain and does not bear any good fruit. If we do not die to self and if our holiest devotions do not lead us to this necessary and fruitful death, we shall not bear fruit of any worth and our devotions will cease to be profitable. All our good works will be tainted by self-love and self-will so that our greatest sacrifices and our best actions will be unacceptable to God. Consequently when we come to die we shall find ourselves devoid of virtue and merit and discover that we do not possess even one spark of that pure love which God shares only with those who have died to themselves and whose life is hidden with Jesus Christ in him.
82. Thirdly, we must choose among all the devotions to the Blessed Virgin the one which will lead us more surely to this dying to self. This devotion will be the best and the most sanctifying for us. For we must not believe that all that glitters is gold, all that is sweet is honey, or all that is easy to do and is done by the majority of people is the most sanctifying. Just as in nature there are secrets enabling us to do certain natural things quickly, easily and at little cost, so in the spiritual life there are secrets which enable us to perform works rapidly, smoothly and with facility. Such works are, for example, emptying ourselves of self-love, filling ourselves with God, and attaining perfection. The devotion that I propose to explain is one of these secrets of grace, for it is unknown to most Christians. Only a few devout people know of it and it is practised and appreciated by fewer still. To begin the explanation of this devotion here is a fourth truth which is a consequence of the third.

Domine sancte, Pater omnipotens
O Holy Lord, Father Almighty
The text of this prayer appears in the Stimulus Divini Amoris. In the past this work has been attributed to St. Bonaventure (1218-1274) and to Henri of Beaume (d. 1439), but it is actually the work of Jacobus Mediolanensis (13th/14th century).From the Raccolta #66; Pius IX, Rescript in his own hand, April 11, 1874; S. P. Ap., Dec 13, 1932.

DOMINE sancte, Pater omnipotens, aeterne Deus, propter tuam largitatem et Filii tui, qui pro me sustinuit passionem et mortem, et Matris eius excellentissimam sanctitatem, atque omnium Sanctorum merita, concede mihi peccatori, et omni tuo beneficio indigno, ut te solum diligam, tuum amorem semper sitiam, beneficium passionis continuo in corde habeam, meam miseriam recognoscam, et ab omnibus conculcari et contemni cupiam; nihil me contristet nisi culpa. Amen.

O HOLY Lord, Father Almighty, everlasting God, for the sake of Thy bounty and that of Thy Son, who for me endured suffering and death; for the sake of the most excellent holiness of His Mother and the merits of all the Saints, grant unto me a sinner, unworthy of all Thy blessings, that I may love Thee only, may ever thirst for Thy love, may have continually in my heart the benefits of Thy passion, may acknowledge my own wretchedness and may desire to be trampled upon and be despised by all men; let nothing grieve me save guilt. Amen.