Fr. René Butler MS - 21st Ordinary Sunday -...
Peaceful Fruit (21st Ordinary Sunday: Isaiah 66:18-21; Hebrews 12:5-13; Luke 13:22-30) The author of the Letter to the Hebrews displays common sense when he writes, “All discipline seems a cause not for joy but for pain.” Who among us has not had this... Czytaj więcej
Fr. René Butler MS - 20th Ordinary Sunday -...
Mary’s Jeremiad (20thOrdinary Sunday: Jeremiah 38:4-10; Hebrews 12:1-4; Luke 12:49-53) There is no such thing as an isaiad, or a hosead, or an ezekielad. A jeremiad, on the other hand, means a keen lament, of the kind typically found in Jeremiah. Not only is... Czytaj więcej
Fr. René Butler MS - 19th Ordinary Sunday - The...
The Treasure of Faith (19thOrdinary Sunday: Wisdom 18:6-9; Hebrews 11:1-2, 8-19; Luke 12:32-48) “Blessed the nation whose God is the Lord, the people he has chosen for his own inheritance.” This phrase from today’s Psalm finds an echo in our second... Czytaj więcej
Fr. René Butler MS - 18th Ordinary Sunday -...
(18thOrdinary Sunday: Ecclesiastes 1:2, 2: 21-23; Col. 3:1-11; Luke 12:13-21) All the readings today caution us against greed and trusting in our possessions. St. Paul succinctly summarizes these thoughts: “Think of what is above, not of what is on... Czytaj więcej
Fr. René Butler MS - 17th Ordinary Sunday -...
Persistent Prayer (17th Ordinary Sunday: Genesis 18:20-32; Colossians 2:12-14; Luke 11:1-13) “If I want my Son not to abandon you, I am obliged to plead with him constantly,” Mary said at La Salette. “However much you pray, however much you do, you... Czytaj więcej
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Peaceful Fruit

(21st Ordinary Sunday: Isaiah 66:18-21; Hebrews 12:5-13; Luke 13:22-30)

The author of the Letter to the Hebrews displays common sense when he writes, “All discipline seems a cause not for joy but for pain.” Who among us has not had this experience? Parents, teachers, bosses, and others have the responsibility to point out our mistakes and faults, and to do what it takes to correct them. 

The Blessed Virgin found herself in that position. Her people were in need of correction on many counts. The specific sins that she enumerated, far from being a complete list, were a list of symptoms, pointing to an underlying spiritual illness.

Her purpose was to present a diagnosis and a cure. The disease was severe, so the treatment had to be aggressive, beginning with a bitter pill: submission.

In the time of the prophets, this had taken the form of exile. Isaiah, however, saw the silver lining in that cloud. “I will set a sign among them; from them I will send fugitives to the nations that have never heard of my fame, or seen my glory; and they shall proclaim my glory among the nations.” As a result, people of many nations would turn to the Lord.

In the time of exile, then, God’s people had returned to their faith. Unfortunately, as we read in today’s Gospel, Jesus foresaw a time when peoples from all parts of the earth would enter the kingdom of God, while his own people would be cast out; they would not be recognized when they sought admission. 

The Beautiful Lady tells us that a better outcome is possible for those who take her message to heart. The discipline she proposes, like that mentioned in Hebrews, brings “the peaceful fruit of righteousness to those who are trained by it.”

Isaiah prophesied the return of the exiles to God’s Holy Mountain. The phrase “Holy Mountain” occurs some twenty times in the Old Testament. For La Salette Missionaries, Sisters and Laity, the “Holy Mountain” invariable refers to the place in the French Alps where Mary appeared. 

On her Holy Mountain she invites a different sort of exiles to return, not to any particular place but to the Lord himself, who makes holy any place of his choosing, where they may find peaceful fruit.

Published in MISSION (EN)

Mary’s Jeremiad

(20thOrdinary Sunday: Jeremiah 38:4-10; Hebrews 12:1-4; Luke 12:49-53)

There is no such thing as an isaiad, or a hosead, or an ezekielad. A jeremiad, on the other hand, means a keen lament, of the kind typically found in Jeremiah. Not only is the book of Lamentations traditionally attributed to him, but no other prophet was so opposed in his mission or so unhappy in his vocation as he.

Parts of the message of Our Lady of La Salette have the character of a Jeremiad. She complains of the seeming futility of her efforts on her people’s behalf: “As for you, you pay no heed.” 

In Jeremiah 14:17 we read: “Let my eyes stream with tears night and day, without rest, over the great destruction which overwhelms the virgin daughter of my people, over her incurable wound.” The Beautiful Lady likewise weeps over her people—but also over her crucified Son, whose image she wears over her heart. 

The cross was an instrument not only of torture but of shame, as the letter to the Hebrews acknowledges very clearly: “Jesus endured the cross, despising its shame.”

Crucified with real criminals near an entrance to the city, helpless, mocked, naked to the eyes of every passerby, Jesus suffered humiliations we can scarcely imagine. This was part of the “baptism with which I must be baptized,” of which we read in the gospel.

The image of Jesus crucified is the most powerful symbol of God’s love for us. But Jesus himself recognized that many would reject him, and that faith in him would lead to division. This is no less true today than it was then.

Maybe this is one of the reasons why many Christians wear a cross, “the emblem of suffering and shame,” as the song goes. We know we are not worthy of the great gift Jesus won for us. He endured the cross “for the sake of the joy that lay before him,” a joy that surely includes us. There is no shame in being a disciple of Jesus. 

Maximin said his first thought on seeing the Lady was that she had been beaten and fled to the mountain to “weep her eyes out.” Yes, Mary’s eyes streamed with tears at La Salette. Let us so live as to console her afflicted heart.

Published in MISSION (EN)
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