|
|
False self is an identity based on what you have, what you do, and what others think about you. In stark contrast to this is the true self in Christ, which is who we are before God and in God - Christ living in us, as Paul put it to the churches in Galatia.
- M. Basil Pennington
(Get in touch with this true self and live out of its peace and freedom this day.)
|
1 Kgs 2:1-4, 10-12; 1 Chronicles 29:10, 11ab, 11d-12a, 12bcd
Mk 6:7-13
Jesus summoned the Twelve and began to send them out two by two
and gave them authority over unclean spirits.
He instructed them to take nothing for the journey but a walking stick
–no food, no sack, no money in their belts.
They were, however, to wear sandals but not a second tunic.
He said to them,
“Wherever you enter a house, stay there until you leave from there.
Whatever place does not welcome you or listen to you,
leave there and shake the dust off your feet
in testimony against them.”
So they went off and preached repentance.
The Twelve drove out many demons,
and they anointed with oil many who were sick and cured them.
Praying the Daily Gospels: A Guide to Meditation, by Philip St. Romain, 2018 (3rd ed.)
Mark 6: 7-13 (The Twelve sent out)
It is important to note that Jesus sends the apostles out in pairs. From the beginning, the importance of support in ministry has been emphasized, as well as traveling light, free from unnecessary burdens. Simplicity of lifestyle and fellowship in community remain important values for Christians.
• Do you have a simple lifestyle? What adjustments do you feel are necessary so that you might experience the freedom that the simple life offers?
• Do you have the support you need to minister in your daily life? Pray for the grace to experience support from friends
Treatise on the Love of God, by St. Francis de Sales (1567-1622)
____________
BOOK II: THE HISTORY OF THE GENERATION AND HEAVENLY BIRTH OF DIVINE LOVE
Chapter 18: That love is exercised in penitence, at first, and that there are diverse sorts of penitence.
To speak generally, penitence is a repentance whereby one rejects and detests the sin he has committed, with the resolution to repair as much as in him lies the offence and injury done to him against whom he has sinned. I comprehend in penitence a purpose to repair the offence, because that repentance does not sufficiently detest the fault which voluntarily permits the principal effect thereof, to wit the
offence and injury, to subsist; and it permits it to subsist, so long as, being able in some sort to make reparation, it does not do so.
I omit here the penitence of certain pagans, who, as Tertullian witnesses, had some appearances of it amongst them, but so vain and fruitless that they often had penitence for having done well; for I speak only of virtuous penitence, which according to the different motives whence it proceeds is also of various species. There is one sort purely moral and human, as was that of Alexander the Great, who having
slain his dear Clitus determined to starve himself to death, so great, says Cicero, was the force of penitence: or that of Alcibiades, who, being convinced by Socrates that he was not a wise man, began to weep bitterly, being sorrowful and afflicted for not being what he ought to have been, as S. Augustine says. Aristotle also, recognising this sort of penitence, assures us that the intemperate man who of set purpose gives himself over to pleasures is wholly incorrigible, because he cannot
repent, and he that is without repentance is incurable.
|
|
|
