Dinner with the family: Priceless
HA! Take that Master Card!
I'm back in NOLA now. First meal back in the Big Easy: A big ole' shrimp poboy dressed.
Melbourne -- Retired priests and nuns from an old people's home have been fighting off old age with a new activity — fencing. About 16 residents aged over 80 from the Corpus Christi Catholic home in Melbourne, Australia have spent the past nine months learning the sport, including Sister Delores Kirby, 93. “It's very unusual at our age. It's a challenge. I'm always a bit afraid I might fall over,” Sister Delores, a retired nun from the Faithful Companions of Jesus order, said.
Youth Minister: “Hey Jan. We missed you at youth group the other night. What were you up to?If your youth group is anything like the one I help with then you have probably had a conversation similar to the one above with one of the youth group teens, and I assume your reaction was similar to my own lament when I discovered that today’s teens aren’t using email like my generation does. Whether giving up email is a folly of the youth who don’t recognize the usefulness of email or a product of their own youthful wisdom remains to be determined. Whether, not giving up email is the stubbornness of the earlier generations or it is the tested wisdom from practical experience is yet to be determined. However, one thing is certain: Parents and ‘old people’ use email to communicate, and teens use text messages.
Jan: “I didn’t know where were having it this week.”
Youth Minister: “Didn’t you get my email reminder?”
Jan: “I don’t really use my email.”
Youth Minister: “Don’t use your email? Then what do you use? How do you stay in tough with your friends?”
Jan: “We text message.”
. . . the evangelical Catholic movement began when Pope John XXIII prayed for a “New Pentecost” (novo Pentecustes) in his apostolic constitution Humanae Salutis that ushered in the start of Vatican II (§23). For Pope John XXIII to call for a new Pentecost is to call for a church in the modern age that is as convicted in their faith as deeply as the apostles were on the day of Pentecost and the years following. Moreover, there cannot be a new Pentecost without there also being a new evangelization – something Pope Paul VI understood when he expressed the desire the Synod Fathers had for a “new period of evangelization” (§2 Evangelii Nuntiandi). The new evangelization was also a theme present in the ministry and writing of Pope John Paul II.I found it fascinating that the Pope who opened Vatican II called for a new Pentecost and the Pope who closed Vatican II expressed the desire for a new evangelization.
Apart from the obvious theological problems surrounding the idea of a rapture, as well as its sketchy, non-biblical origins, there is one issue about the rapture that is often overlooked or not considered by most Christian apologists and theologians: the rapture fails to reconcile suffering in Christian theology. Any casual reader of the Bible can easily see that suffering is an ongoing theme that is present in almost every book of the Bible, that suffering plays a crucial component in biblical theology. The rapture, however, does away with suffering, and therefore does not fit into biblical theology.
"HE ASCENDED INTO HEAVEN AND IS SEATED AT THE RIGHT HAND OF THE FATHER"
659 "So then the Lord Jesus, after he had spoken to them, was taken up into heaven, and sat down at the right hand of God."532 Christ's body was glorified at the moment of his Resurrection, as proved by the new and supernatural properties it subsequently and permanently enjoys.533 But during the forty days when he eats and drinks familiarly with his disciples and teaches them about the kingdom, his glory remains veiled under the appearance of ordinary humanity.534 Jesus' final apparition ends with the irreversible entry of his humanity into divine glory, symbolized by the cloud and by heaven, where he is seated from that time forward at God's right hand.535 Only in a wholly exceptional and unique way would Jesus show himself to Paul "as to one untimely born", in a last apparition that established him as an apostle.536
660 The veiled character of the glory of the Risen One during this time is intimated in his mysterious words to Mary Magdalene: "I have not yet ascended to the Father; but go to my brethren and say to them, I am ascending to my Father and your Father, to my God and your God."537 This indicates a difference in manifestation between the glory of the risen Christ and that of the Christ exalted to the Father's right hand, a transition marked by the historical and transcendent event of the Ascension.
661 This final stage stays closely linked to the first, that is, to his descent from heaven in the Incarnation. Only the one who "came from the Father" can return to the Father: Christ Jesus.538 "No one has ascended into heaven but he who descended from heaven, the Son of man."539 Left to its own natural powers humanity does not have access to the "Father's house", to God's life and happiness.540 Only Christ can open to man such access that we, his members, might have confidence that we too shall go where he, our Head and our Source, has preceded us.541
662 "And I, when I am lifted up from the earth, will draw all men to myself."542 The lifting up of Jesus on the cross signifies and announces his lifting up by his Ascension into heaven, and indeed begins it. Jesus Christ, the one priest of the new and eternal Covenant, "entered, not into a sanctuary made by human hands. . . but into heaven itself, now to appear in the presence of God on our behalf."543 There Christ permanently exercises his priesthood, for he "always lives to make intercession" for "those who draw near to God through him".544 As "high priest of the good things to come" he is the center and the principal actor of the liturgy that honors the Father in heaven.545
663 Henceforth Christ is seated at the right hand of the Father: "By 'the Father's right hand' we understand the glory and honor of divinity, where he who exists as Son of God before all ages, indeed as God, of one being with the Father, is seated bodily after he became incarnate and his flesh was glorified."546
664 Being seated at the Father's right hand signifies the inauguration of the Messiah's kingdom, the fulfillment of the prophet Daniel's vision concerning the Son of man: "To him was given dominion and glory and kingdom, that all peoples, nations, and languages should serve him; his dominion is an everlasting dominion, which shall not pass away, and his kingdom one that shall not be destroyed."547 After this event the apostles became witnesses of the "kingdom [that] will have no end".548
665 Christ's Ascension marks the definitive entrance of Jesus' humanity into God's heavenly domain, whence he will come again (cf. Acts 1:11); this humanity in the meantime hides him from the eyes of men (cf. Col 3:3).