"On the Last Judgment" by St. John Vianney

Our catechism tells us, my children, that all men will undergo a particular judgment on the day of their death. No sooner shall we have breathed our last sigh than our soul, without leaving the place where it has expired, will be presented before the tribunal of God. Wherever we may die, God is there to exercise His justice. The good God, my children, has measured out our years, and of those years that He has resolved to leave us on this earth, He has marked out one which shall be our last; one day which we shall not see succeeded by other days; one hour after which there will be for us no more time. What distance is there between that moment and this -the space of an instant. Life, my children, is a smoke, a light vapour; it disappears more quickly than a bird that darts through the air, or a ship that sails on the sea, and leaves no trace of its course!
When shall we die? Alas! will it be in a year, in a month? Perhaps tomorrow, perhaps today!

May not that happen to us which happens to so many others? It may be that at a moment when you are thinking of nothing but amusing yourself, you may be summoned to the judgment of God, like the impious Baltassar. What will then be the astonishment of that soul entering on its eternity? Surprised, bewildered, separated thenceforth from its relations and friends, and, as it were, surrounded with Divine light, it will find in its Creator no longer a merciful Father, but an inflexible Judge. Imagine to yourselves, my children, a soul at its departure from this life. It is going to appear before the tribunal of its Judge, alone with God; there is Heaven on one side, Hell on the other. What object presents itself before it? The picture of its whole life! All its thoughts, all its words, all its actions, are examined.

This examination will be terrible, my children, because nothing is hidden from God. His infinite wisdom knows our most inmost thoughts; it penetrates to the bottom of our hearts, and lays open their innermost folds. In vain sinners avoid the light of day that they may sin more freely; they spare themselves a little sham in the eyes of men, but it will be of no advantage to them at the day of judgment; God will make light the darkness under cover of which they thought to sin with impunity. The Holy Ghost, my children, says that we shall be examined on our words, our thoughts, our actions; we shall be examined even on the good we ought to have done, and have not done, on the sins of others of which we have been the cause. Alas! so many thoughts to which we abandon ourselves -- to which the mind gives itself up; how many in one day! in a week! in a month! in a year! How many in the whole course of our life! Not one of this infinite number will escape the knowledge of our Judge.

The proud man must give an account of all his thoughts of presumption, of vanity, of ambition; the impure of all his evil thoughts, and of the criminal desires with which he has fed his imagination. Those young people who are incessantly occupied with their dress, who are seeking to please, to distinguish themselves, to attract attention and praise, and who dare not make themselves known in the tribunal of Penance, will they be able still to hide themselves at the day of the judgment of God? No, no! They will appear there such as they have been during their life, before Him who makes known all that is most secret in the heart of man.

We shall give an account, my children, of our oaths, of our imprecations, of our curses. God hears our slanders, our calumnies, our free conversations, our worldly and licentious songs; He hears also the discourse of the impious. This is not all, my children; God will also examine our actions. He will bring to light all our unfaithfulness in His service, our forgetfulness of His Commandments, our transgression of His law, the profanation of His churches, the attachment to the world, the ill-regulated love of pleasure and of the perishable goods of earth. All, my children, will be unveiled; those thefts, that injustice, that usury, that intemperance, that anger, those disputes, that tyranny, that revenge, those criminal liberties, those abominations that cannot be named without blushes...

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Prayer for Faith in God's Truths

MERCIFUL Lord, hear my prayer.
May I who have received Your gift of faith
share forever in the new life of Christ.
May the continuing work of our Redeemer
bring me eternal joy.
You have freed us from the darkness
of error and sin.
Help me to believe in Your truths faithfully.
Grant that everything I do
be led by the knowledge of Your truth.
May the Eucharist give me Your grace
and bring me to a new life in You.

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Words of Inspiration: September 12, 2006

St. Padre Pio:

"Be cheerful. Jesus will take care of everything. Let us pay no attention to people who do not know what they are saying. Let us trust in Jesus and our heavenly Mother; and everything will work out well."

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Pope Benedict XVI visits Altotting and Markt am Inn

Visits Church of St. Oswald. Source: AP Photo/Giancarlo Giuliani, Pool
Today the Holy Father, Pope Benedict XVI, continued his journey through his native homeland of Bavaria, Germany. He visited the town of Altotting and his birthplace of Marktl am Inn along with the parish church of St. Oswald. In Altotting, the Holy Father celebrated Mass with approximately 70,000 pilgrims. He also took part in Marian vespers with religious and seminarians of Bavaria in the Basilica of St. Ann.

Here is part of his homily from the Marian Vespers:

To be with Christ -- how does this come about? Well, the first and most important thing for the priest is his daily Mass, always celebrated with deep interior participation. If we celebrate Mass truly as men of prayer, if we unite our words and our activities to the Word that precedes us and let them be shaped by the Eucharistic celebration, if in Communion we let ourselves truly be embraced by him and receive him -- then we are being with him.

The Liturgy of the Hours is another fundamental way of being with Christ: Here we pray as people conscious of our need to speak with God, while lifting up all those others who have neither the time nor the ability to pray in this way.

If our Eucharistic celebration and the Liturgy of the Hours are to remain meaningful, we need to devote ourselves constantly anew to the spiritual reading of sacred Scripture; not only to be able to decipher and explain words from the distant past, but to discover the word that the Lord is speaking to me, personally, here and now. Only in this way will we be capable of bringing the inspired Word to others as a contemporary and living Word of God.

Eucharistic adoration is an essential way of being with the Lord. Thanks to Bishop Schraml, Altoetting now has a new treasury. Where once the treasures of the past were kept, precious historical and religious items, there is now a place for the Church's true treasure: the permanent presence of the Lord in the Blessed Sacrament.

In one of his parables the Lord speaks of a treasure hidden in the field; the man who finds it sells all he has in order to buy that field, because the hidden treasure is more valuable than anything else. The hidden treasure, the good greater than any other good, is the Kingdom of God -- it is Jesus himself, the Kingdom in person.

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Here is his complete homily from Mass in Altotting:

Dear Brothers and Sisters!

In today's First Reading, Responsorial Psalm and Gospel, three times and in three different ways, we see Mary, the Mother of the Lord, as a woman of prayer. In the Book of Acts we find her in the midst of the community of the apostles gathered in the Upper Room, praying that the Lord, now ascended to the Father, will fulfill his promise: Within a few days you will be baptized with the Holy Spirit (1:5).

Mary leads the nascent Church in prayer; she is, as it were in person, the Church at prayer. And thus, along with the great community of the saints and at their center, she stands even today before God interceding for us, asking her Son to send his Spirit once more upon the Church and to renew the face of the earth.

Our response to this reading is to sing with Mary the great hymn of praise which she raises after Elizabeth calls her blessed because of her faith. It is a prayer of thanksgiving, of joy in God, of blessing for his mighty works. The tenor of this hymn is clear from its very first words: My soul magnifies -- makes great -- the Lord. Making the Lord great means giving him a place in the world, in our lives, and letting him enter into our time and our activity: Ultimately this is the essence of true prayer. Where God is made great, men and women are not made small: There too men and women become great and the world is filled with light.

In the Gospel passage, Mary makes a request of her Son on behalf of some friends in need. At first sight, this could appear to be an entirely human conversation between a Mother and her Son and it is indeed a dialogue rich in humanity. Yet Mary does not speak to Jesus as if he were a mere man on whose ability and helpfulness she can count. She entrusts a human need to his power -- to a power which is more than skill and human ability.

In this dialogue with Jesus, we actually see her as a Mother who asks, one who intercedes. As we listen to this Gospel passage, it is worth going a little deeper, not only to understand Jesus and Mary better, but also to learn from Mary the right way to pray. Mary does not really ask something of Jesus: She simply says to him: They have no wine (John 2:3).

Weddings in the Holy Land were celebrated for a whole week; the entire town took part, and consequently much wine was consumed. Now the wedding couple find themselves in trouble, and Mary simply says this to Jesus. She doesn't tell Jesus what to do. She doesn't ask for anything in particular, and she certainly doesn't ask him to perform a miracle to make wine. She simply hands the matter over to Jesus and leaves him to decide what to do.

In the straightforward words of the Mother of Jesus, then, we can see two things: on the one hand her affectionate concern for people, that maternal affection which makes her aware of the problems of others. We see her heartfelt goodness and her willingness to help. This is the Mother that generations of people have come here to Altoetting to visit. To her we entrust our cares, our needs and our troubles. Her maternal readiness to help, in which we trust, appears here for the first time in the holy Scriptures.

But in addition to this first aspect, with which we are all familiar, there is another, which we could easily overlook: Mary leaves everything to the Lord's judgment. At Nazareth she gave over her will, immersing it in the will of God: Here am I, the servant of the Lord; let it be with me according to your word (Luke 1:38). And this continues to be her fundamental attitude.

This is how she teaches us to pray: not by seeking to affirm our own will and our own desires before God, but by letting him decide what he wants to do. From Mary we learn graciousness and readiness to help, but we also learn humility and generosity in accepting God's will, in the confident conviction that whatever he says in response will be best for us.

If all this helps us to understand Mary's attitude and her words, we still find it hard to understand Jesus' answer. In the first place, we don't like the way he addresses her: Woman. Why doesn't he say: Mother? But this title really expresses Mary's place in salvation history. It points to the future, to the hour of the crucifixion, when Jesus will say to her: Woman, behold your son -- Son, behold your mother (cf. John 19:26-27). It anticipates the hour when he will make the woman, his Mother, the Mother of all his disciples.

On the other hand, the title Woman recalls the account of the creation of Eve: Adam, surrounded by creation in all its magnificence, experiences loneliness as a human being. Then Eve is created, and in her Adam finds the companion whom he longed for; and he gives her the name woman. In the Gospel of John, then, Mary represents the new, the definitive woman, the companion of the Redeemer, our Mother: The name, which seemed so lacking in affection, actually expresses the grandeur of Mary's mission.

Yet we like even less the other part of Jesus' answer to Mary at Cana: Woman, what have I to do with you? My hour has not yet come (John 2:4). We want to object: You have a lot to do with her! It was Mary who gave you flesh and blood, who gave you your body, and not only your body: With the yes which rose from the depths of her heart she bore you in her womb and with a mother's love she gave you life and introduced you to the community of the people of Israel.

If this is our response to Jesus, then we are already well along the way toward understanding his answer. Because all this should remind us that in holy Scripture we find a parallelism between Mary's dialogue with the Archangel Gabriel, where she says: Let it be with me according to your word (Luke 1:38), and the passage of the Letter to the Hebrews which cites the words of Psalm 40 about the dialogue between Father and Son -- the dialogue which results in the Incarnation. The Eternal Son says to the Father: Sacrifices and offerings you have not desired, but a body you have prepared for me. ... See, I have come to do your will, O God (Hebrews 10:5-7; cf. Psalm 40:6-8).

The yes of the Son: I have come to do your will, and the yes of Mary: Let it be with me according to your word -- this double yes becomes a single yes, and thus the Word becomes flesh in Mary. In this double yes the obedience of the Son is embodied, and Mary gives him that body. Woman, what have I to do with you? Ultimately, what each has to do with the other is found in this double yes which resulted in the Incarnation.

It is to this point of profound unity that the Lord is referring. Here, in this common yes to the will of the Father, an answer is found. We too need to progress toward this point; and there we will find the answer to our questions.

If we take this as our starting point, we can also understand the second part of Jesus' answer: My hour has not yet come. Jesus never acts completely alone, and never for the sake of pleasing others. The Father is always the starting point of his actions, and this is what unites him to Mary, because she wished to make her request in this same unity of will with the Father.

And so, surprisingly, after hearing Jesus' answer, which apparently refuses her request, she can simply say to the servants: Do whatever he tells you (John 2:5). Jesus is not a wonder-worker, he does not play games with his power in what is, after all, a private affair. He gives a sign, in which he proclaims his hour, the hour of the wedding feast, the hour of union between God and man.

He does not merely make wine, but transforms the human wedding feast into an image of the divine wedding feast, to which the Father invites us through the Son and in which he gives us every good thing. The wedding feast becomes an image of the Cross, where God showed his love to the end, giving himself in his Son in flesh and blood -- in the Son who instituted the sacrament in which he gives himself to us for all time. Thus a human problem is solved in a way that is truly divine and the initial request is superabundantly granted. Jesus' hour has not yet arrived, but in the sign of the water changed into wine, in the sign of the festive gift, he even now anticipates that hour.

Jesus' definitive hour will be his return at the end of time. Yet he continually anticipates this hour in the Eucharist, in which, even now, he always comes to us. And he does this ever anew through the intercession of his Mother, through the intercession of the Church, which cries out to him in the Eucharistic prayers: Come, Lord Jesus!

In the Canon of the Mass, the Church constantly prays for this hour to be anticipated, asking that he may come even now and be given to us. And so we want to let ourselves be guided by Mary, by the Mother of Graces of Altoetting, by the Mother of all the faithful, toward the hour of Jesus.

Let us ask him for the gift of a deeper knowledge and understanding of him. And may our reception of him not be reduced to the moment of communion alone. Jesus remains present in the sacred Host and he awaits us constantly. Here in Altoetting, the adoration of the Lord in the Eucharist has found a new location in the old treasury. Mary and Jesus go together.

Through Mary we want to continue our converse with the Lord and to learn how to receive him better. Holy Mother of God, pray for us, just as at Cana you prayed for the bride and the bridegroom! Guide us toward Jesus -- ever anew! Amen!

[Translation of German original issued by the Holy See; adapted]

© Copyright 2006 -- Libreria Editrice Vaticana

Photos:

Georg Ratzinger is present; Source: AP Photo/Michaela Rehle, Pool

Celebrates Mass in the Basilica in Altotting; Source: AP Photo/Michaela Rehle, pool

Celebrates Mass in Altotting; Source: AP Photo/Maurizio Brambatti, Pool

Nuns pray at Mass in Altotting; Source: REUTERS/Michaela Rehle (GERMANY)

Greeted in Marktl am Inn; Source: AFP/Joe Klamar

Prays in Church of St. Oswald; Source: AP Photo/Giancarlo Giuliani, Pool

Stands before the font he was baptized from in the Church of St. Oswald;

Source: REUTERS/Andreas Gebert /POOL (GERMANY)

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Words of Inspiration: September 11, 2006

Image: The body of St. John Bosco is still incorruptible to this day.

"If you are humble, nothing will touch you, neither praise nor disgrace,
because you know what you are.
If you are blamed, you won´t be discouraged;
if anyone calls you a saint, you won´t put yourself on a pedestal.
If you are a saint, thank God;
if you are a sinner, don´t remain one.
Christ tells us to aim very high,
not to be like Abraham or David or any of the Saints,
but to be like our Heavenly Father."

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Where were you on 9/11/01?

Let us never forget September 11th, 2001, and the great people who died on that day. May God Bless America and may America bless God.

(Photo Source)

Where were you on September 11, 2001?

I was at home sick that day. I woke up around 8 AM, sat on the end of my bed and turned on the television. Then I saw the Twin Towers burning on channel after channel. I ran into my famiy room and everyone else in my family was watching it on television in there already.

I went to the doctor that day and on the way I heard that the first tower fell. I remember going down the road and seeing one man place a large sign painted on wood in his yard asking for God's mercy. At the doctor's office, I clearly remember everyone huddled around the television. The nurses were watching it through the blinds of their office while talking on the phone. I was watching television when the second tower fell. I'll never forget it. I'll never forget thinking about all of those lives snuffed out. It's hard for me to think that it's already been five years. It's hard to think about that day. I remember the pain and confusion and fear the rest of the week.

I recently re-watched a documentary on that day filmed by two French brothers and narrated by Robert DeNiro. They actually have footage from inside the burning towers. The part where people actual were jumping out of the windows was the worst part.

I'll never forget that day...

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Pope Benedict XVI Celebrates Mass in Munich

Today Pope Benedict XVI celebrated an open-air Mass to 250,000 at Munich's fairgrounds Neue-Messe. He also prayed in the crypt of the cathedral Liebfrauenkirche in Munich today. Read more via BBC News.

Here is the Homily:

Dear Brothers and Sisters,

First, I would like to offer all of you an affectionate greeting. I am happy to be among you once again and to celebrate Holy Mass with you. I am also happy to revisit familiar places which had a decisive influence on my life, shaping my thoughts and feelings: places where I learned how to believe and how to live. This is a time to say thanks to all those -- living and deceased -- who guided and accompanied me along the way. I thank God for this beautiful country and for all the persons who have made it truly my homeland.

We have just listened to the three biblical readings which the Church's liturgy has chosen for this Sunday. All three develop a double theme which is ultimately one, bringing out -- as circumstances dictate -- one or another of its aspects. All three readings speak of God as the center of all reality and the center of our personal life.

"Here is your God!" exclaims the prophet Isaiah (35:4). In their own way, the Letter of James and the Gospel passage say the very same thing. They want to lead us to God, to set us on the right path. But to speak of "God" is also to speak of society: of our shared responsibility for the triumph of justice and love in the world. This is powerfully expressed in the second reading, in which James, a close relative of Jesus, speaks to us.

He is addressing a community beginning to be marked by pride, since it included affluent and distinguished persons, and consequently the risk of indifference to the rights of the poor. The words of James give us a glimpse of Jesus, of that God who became man. Though he was of Davidic, and thus royal, stock, he became a simple man in the midst of simple men and women. He did not sit on a throne, but died in the ultimate poverty of the cross.

Love of neighbor, which is primarily a commitment to justice, is the touchstone for faith and love of God. James calls it "the royal law" (cf. 2:8), echoing the words which Jesus used so often: the reign of God, God's kingship. This does not refer to just any kingdom, coming at any time; it means that God must become the force shaping our lives and actions.

This is what we ask for when we pray: "Thy Kingdom come!" We are not asking for something off in the distance, something we may not even want to experience. Rather, we pray that God's will may here and now determine our own will, and that in this way God can reign in the world. We pray that justice and love may become the decisive forces affecting our world. A prayer like this is surely addressed first to God, but it is also unsettling for us. Really, is this what we want? Is this the direction in which we want our lives to move?

For James, "the royal law," the law of God's kingship, is also "the law of freedom": If we follow God in all that we think and do, then we draw closer together, we gain freedom and thus true fraternity is born. When Isaiah, in the first reading, speaks about God, he goes on to speak about salvation for the suffering, and when James speaks of the social order as a necessary expression of our faith, he logically goes on to speak of God, whose children we are.

But now we must turn our attention to the Gospel, which speaks of Jesus' healing of a man born deaf and mute. Here too we encounter the two aspects of this one theme. Jesus is concerned for the suffering, for those pushed to the margins of society. He heals them and, by enabling them to live and work together, he brings them to equality and fraternity.

This obviously has something to say to all of us: Jesus points out the goal of all our activity. Yet the whole story has a deeper dimension, one which the fathers of the Church constantly brought out, one which particularly speaks to us today. The fathers were speaking to and about the men and women of their time. But their message also has new meaning for us modern men and women.

There is not only a physical deafness which largely cuts people off from social life; there is also a "hardness of hearing" where God is concerned, and this is something from which we particularly suffer in our own time. Put simply, we are no longer able to hear God -- there are too many different frequencies filling our ears. What is said about God strikes us as pre-scientific, no longer suited to our age.

Along with this hardness of hearing or outright deafness where God is concerned, we naturally lose our ability to speak with him and to him. And so we end up losing a decisive capacity for perception. We risk losing our inner senses. This weakening of our capacity for perception drastically and dangerously curtails the range of our relationship with reality. The horizon of our life is disturbingly foreshortened.

The Gospel tells us that Jesus put his fingers in the ears of the deaf-mute, touched the sick man's tongue with spittle and said "Ephphatha" -- "Be opened." The evangelist has preserved for us the original Aramaic word which Jesus spoke, and thus he brings us back to that very moment. What happened then was unique, but it does not belong to a distant past: Jesus continues to do the same thing anew, even today.

At our baptism he touched each of us and said "Ephphatha" -- "Be opened" -- thus enabling us to hear God's voice and to be able to talk to him. There is nothing magical about what takes place in the sacrament of baptism. Baptism opens up a path before us. It makes us part of the community of those who are able to hear and speak; it brings us into fellowship with Jesus himself, who alone has seen God and is thus able to speak of him (cf. John 1:18): Through faith, Jesus wants to share with us his seeing God, his hearing the Father and his conversation with him. The path upon which we set out at baptism is meant to be a process of increasing development, by which we grow in the life of communion with God, and acquire a different way of looking at man and creation.

The Gospel invites us to realize that we have a "deficit" in our capacity for perception -- initially, we do not notice this deficiency as such, since everything else seems so urgent and logical; since everything seems to proceed normally, even when we no longer have eyes and ears for God and we live without him. But it is true that everything goes on as usual when God no longer is a part of our lives and our world? Before raising any further questions, I would like to share some of my experience in meeting bishops from throughout the world.

The Catholic Church in Germany is outstanding for its social activities, for its readiness to help wherever help is needed. During their visits "ad limina," the bishops, most recently those of Africa, have always mentioned with gratitude the generosity of German Catholics and ask me to convey that gratitude. Just recently, the bishops of the Baltic countries told me about how German Catholics assisted them greatly in rebuilding their churches, which were badly in need of repair after decades of Communist rule.

Every now and then, however, some African bishop will say: "If I come to Germany and present social projects, suddenly every door opens. But if I come with a plan for evangelization, I meet with reservations." Clearly some people have the idea that social projects should be urgently undertaken, while anything dealing with God or even the Catholic faith is of limited and lesser importance.

Yet the experience of those bishops is that evangelization itself should be foremost, that the God of Jesus Christ must be known, believed in and loved, and that hearts must be converted if progress is to be made on social issues and reconciliation is to begin, and if -- for example -- AIDS is to be combated by realistically facing its deeper causes and the sick are to be given the loving care they need. Social issues and the Gospel are inseparable.

When we bring people only knowledge, ability, technical competence and tools, we bring them too little. All too quickly the mechanisms of violence take over: The capacity to destroy and to kill becomes the dominant way to gain power -- a power which at some point should bring law, but which will never be able to do so.

Reconciliation, and a shared commitment to justice and love, recede into the distance. The criteria by which technology is placed at the service of law and love are no longer clear: Yet it is precisely on these criteria that everything depends: Criteria which are not only theories, but which enlighten the heart and thus set reason and action on the right path.

People in Africa and Asia admire our scientific and technical prowess, but at the same time they are frightened by a form of rationality which totally excludes God from man's vision, as if this were the highest form of reason, and one to be imposed on their cultures too. They do not see the real threat to their identity in the Christian faith, but in the contempt for God and the cynicism that considers mockery of the sacred to be an exercise of freedom and that holds up utility as the supreme moral criterion for the future of scientific research.

Dear friends, this cynicism is not the kind of tolerance and cultural openness that the world's peoples are looking for and that all of us want! The tolerance which we urgently need includes the fear of God -- respect for what others hold sacred. This respect for what others hold sacred demands that we ourselves learn once more the fear of God. This sense of respect can be reborn in the Western world only if faith in God is reborn, if God becomes once more present to us and in us.

We impose this faith upon no one. Such proselytism is contrary to Christianity. Faith can develop only in freedom. But we do appeal to the freedom of men and women to be open to God, to seek him, to hear his voice. As we gather here, let us here ask the Lord with all our hearts to speak anew his "Ephphatha," to heal our hardness of hearing for God's presence, activity and word, and to give us sight and hearing. Let us ask his help in rediscovering prayer, to which he invites us in the liturgy and whose essential formula he has given us in the Our Father.

The world needs God. We need God. But what God? In the first reading, the prophet tells a people suffering oppression that: "He will come with vengeance" (Isaiah 35:4). We can easily suppose how the people imagined that vengeance. But the prophet himself goes on to reveal what it really is: the healing goodness of God. The definitive explanation of the prophet's word is to be found in the one who died on the cross: in Jesus, the Son of God incarnate. His "vengeance" is the cross: a "no" to violence and a "love to the end." This is the God we need.

We do not fail to show respect for other religions and cultures, profound respect for their faith, when we proclaim clearly and uncompromisingly the God who counters violence with his own suffering; who in the face of the power of evil exalts his mercy, in order that evil may be limited and overcome. To him we now lift up our prayer, that he may remain with us and help us to be credible witnesses to himself. Amen!

[Translation issued by the Holy See; adapted]

© Copyright 2006 -- Libreria Editrice Vaticana

Photos:


REUTERS/Artuto Mari O.R./Pool/COC 

AP Photo/Wolfgang Radtke, Pool

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9-year Old Meets Pope Benedict XVI

I just came across a very inspiring news article about a nine-year old boy that got his dream answered - he was able to meet the Pope on Christmas Eve last year. Read this inspiring story.

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"Catechism on the Sanctification of Sunday" by St. John Vianney

You labor, you labor, my children; but what you earn ruins your body and your soul. If one ask those who work on Sunday, "What have you been doing?" they might answer, "I have been selling my soul to the devil, crucifying Our Lord, and renouncing my Baptism. I am going to Hell; I shall have to weep for all eternity in vain. " When I see people driving carts on Sunday, I think I see them carrying their souls to Hell.

Oh, how mistaken in his calculations is he who labours hard on Sunday, thinking that he will earn more money or do more work! Can two or three shillings ever make up for the harm he does himself by violating the law of the good God? You imagine that everything depends on your working; but there comes an illness, an accident. . . . so little is required! a tempest, a hailstorm, a frost. The good God holds everything in His hand; He can avenge Himself when He will, and as He will; the means are not wanting to Him. Is He not always the strongest? Must not He be the master in the end?

There was once a woman who came to her priest to ask leave to get in her hay on Sunday. "But, " said the priest, "it is not necessary; your hay will run no risk. " The woman insisted, saying, "Then you want me to let my crop be lost?" She herself died that very evening; she was more in danger than her crop of hay. "Labor not for the meat which perisheth, but for that which endureth unto life everlasting. " [Jn. 6:27].

What will remain to you of your Sunday work? You leave the earth just as it is; when you go away, you carry nothing with you. Ah! when we are attached to the earth, we are not willing to go! Our first end is to go to God; we are on the earth for no other purpose. My brethren, we should die on Sunday, and rise again on Monday.

Sunday is the property of our good God; it is His own day, the Lord's day. He made all the days of the week: He might have kept them all; He has given you six, and has reserved only the seventh for Himself. What right have you to meddle with what does not belong to you? You know very well that stolen goods never bring any profit. Nor will the day that you steal from Our Lord profit you either. I know two very certain ways of becoming poor: they are working on Sunday and taking other people's property.

Read more on St. John Vianney

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Pope Benedict XVI Visits the Column of Mary

His Most Supreme Holiness, Pope Benedict XVI, has visited the Column of the Virgin in Munich's Marienplatz. His native Bavaria is rich in traditional culture and Catholicism. It is very different from Germany as a whole. In 2004, 101,000 Germans left the Catholic Church and in 2003, 129,000 left the Church of Jesus Christ. How sad...all of these souls are leaving the truth.

Let us pray that the Holy Father's return will revive the Catholic faith in Germany as a whole. According to Yahoo News, only 14 percent of Germans attend Sunday Mass.

Today on September 9, 2006, the Holy Father visited the Column of the Madonna in Marienplatz in Bavaria. The Column of Mary was erected in 1638 in the center of Munich Square and has existed as a symbol of hope for centuries. The Catholic News Agency has a good article on the history of the Column of Mary.

Photos:

AFP/DDP/Joerg Koc

AP Photo: Bernd Weissbrod, Pool

AP Photo: Maurizio Brambatti, Pool

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