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It is not God’s way that great blessings should descend without the sacrifice first of great sufferings. If the truth is to be spread to any wide extent among the people, how can we dream, how can we hope, that trial and trouble shall not accompany its going forth.
- John Henry Cardinal Newman (1801-1890), Sermons Preached on Various Occasions.
(Could it be that the hardships and sufferings your experience are the harbingers of great blessings?)
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1 THES 4:1-8; PS 97:1 AND 2B, 5-6, 10, 11-12
MT 25:1-13
Jesus told his disciples this parable:
“The Kingdom of heaven will be like ten virgins
who took their lamps and went out to meet the bridegroom.
Five of them were foolish and five were wise.
The foolish ones, when taking their lamps,
brought no oil with them,
but the wise brought flasks of oil with their lamps.
Since the bridegroom was long delayed,
they all became drowsy and fell asleep.
At midnight, there was a cry,
‘Behold, the bridegroom! Come out to meet him!’
Then all those virgins got up and trimmed their lamps.
The foolish ones said to the wise,
‘Give us some of your oil,
for our lamps are going out.’
But the wise ones replied,
‘No, for there may not be enough for us and you.
Go instead to the merchants and buy some for yourselves.’
While they went off to buy it,
the bridegroom came
and those who were ready went into the wedding feast with him.
Then the door was locked.
Afterwards the other virgins came and said,
‘Lord, Lord, open the door for us!’
But he said in reply,
‘Amen, I say to you, I do not know you.’
Therefore, stay awake,
for you know neither the day nor the hour.”
USCCB lectionary
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Reflection on the Scripture
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"The reign of God can be likened to ten bridesmaids who took their torches and went out to welcome the groom." —Matthew 25:1
The five foolish virgins may not have been any more foolish than most people. They had enough oil in their torches if the bridegroom came at the time expected. Even the wise virgins thought that if the groom came very late, the foolish virgins might have time to go and buy some more oil (Mt 25:9). Furthermore, the foolish virgins presumed the bridegroom would let them in late if they did not get back in time (Mt
25:11).
The five foolish virgins made three tragically erroneous assumptions. The first was that they thought they were sufficiently ready. Do you think you are ready enough for Christ's final coming or your death? If you could be more ready, should you be more ready? The second was that the five foolish virgins thought they could get ready at the last minute. This will not be possible at Jesus' coming or in the case
of our sudden death. The last was that they thought the bridegroom might say to them: "Better late than never." In fact, he said: "If you're late, then never will you enter." Some people think no one goes to hell. If they are wrong, they will in the end be very wrong and much too late to change.
Are you as ready as you can be? Are you ready for Jesus' return, your death, and abundant life today? Are you wise enough?
Prayer: Father, I want to be as ready as possible.
Promise: "Whoever rejects these instructions rejects, not man, but God Who sends His Holy Spirit upon you." —1 Thes 4:8
Presentation Ministries
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Abandonment to Divine Providence
- by Jean-Pierre de Caussade
BOOK II,
CHAPTER I. ON THE NATURE AND EXCELLENCE OF THE STATE OF ABANDONMENT
SECTION III. The state of abandonment contains in itself pure faith, hope, and charity.
The state of abandonment is a certain mixture of faith, hope, and charity in one single act, which unites the soul to God and to His action. United, these three virtues together form but one in a single act, the raising of the heart to God, and abandonment to His action. But how can this divine mingling, this spiritual oneness be explained? How can a name be found to convey an idea of its nature, and to make
the unity of this trinity intelligible? It can be explained thus. It is only by means of these three virtues that the possession and enjoyment of God and of His will can be attained. This adorable object is seen, is loved, and all things are hoped for from it. Either virtue can with equal justice be called pure love, pure hope, or pure faith, and if the state of which we are speaking is more frequently designated by the last name, it is not that the other theological virtues are excluded, but
rather that they may be understood to subsist and to be practised in this state in obscurity.
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