081426

 

https://www.studylight.org/commentaries/eng/cgt/hebrews-11.html

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➕ https://schoolofmary.org/the-city-of-god-understanding-time-and-historythe-city-of-god/


St. Augustine’s contribution to our understanding of time in our life is unique and remarkable. Before him, time was not perceived as linear. His profound reflections and meditations introduced the concept of linear time—a timeline with a definite beginning and end, creation and the final resurrection.
However, there is a risk that civilisations influenced by Augustine’s ideas might come to view this linear time as the sole measure. Beyond this linear framework exists another dimension of time: a time of transformation: A spiritual understanding of time and of the new journey opened up by Jesus which takes us from one form of time to another, while still here on earth. “Transformative time” transcends the linear one and leads us towards the City of God, i.e. Mary, the place of eternity and the fullness of God’s presence.

We can visualise the difference between linear time and transformative time using the analogy of an airplane on a runway. Linear time is like the runway itself—a straightforward path with a clear start and finish. By contrast, transformative time is akin to the path the airplane takes AFTER it lifts off. As the plane accelerates and ascends, it traces a trajectory that represents exponential growth—a gentle curve ascending towards the eternal time of God, surpassing the constraints of earthly, solar time. The texture of time has thus been changed by Jesus, for instead of being closed in a linear time, He moves us from our time to eternity, paving a way through the take-off trajectory...

Augustine views time as linear, with a clear beginning, middle, and end. This contrasts with the cyclical view of time held by many ancient pagan philosophies, which saw history as repeating itself in endless cycles. Augustine posits that time began with God’s creation of the world. Before creation there was no time, as time is a part of the created order. History unfolds in a linear progression, moving towards a divinely ordained goal. This teleological view means that history has a purpose and is directed towards the ultimate fulfilment of God’s plan. History is thus perceived as linear, progressing from creation to the final judgment, and contrasts sharply with the cyclical view prevalent in some ancient philosophies. Unlike the cyclical view of history prevalent in some ancient philosophies, what Augustine conceived, then, is teleological, meaning history has a definite purpose and direction, culminating in the fulfilment of God’s divine plan.

Augustine distinguishes between temporal (earthly) time and eternal (divine) time.
Temporal Time is the time experienced by humans, characterized by change, succession, and the passage from past to present to future. It is finite and bounded by the creation and the eventual end of the world.
Eternal Time is God’s existence outside of temporal time. God exists in an eternal present, where past, present, and future are simultaneously present. This concept emphasizes the unchanging and timeless nature of God.

Augustine critiques the cyclical and often pessimistic views of history held by pagan historians and philosophers. He argues also that their failure to recognize divine providence leads to a distorted understanding of human events and their significance... God’s providence governs history. While humans have free will, God orchestrates historical events to achieve divine purposes. This belief in providence provides a sense of order and meaning, even amidst apparent chaos and suffering.

The City of God is oriented towards eternity. Its citizens live in temporal time but with their ultimate aim directed towards eternal life with God. Their actions and lives are imbued with a sense of purpose that transcends earthly existence...
The two cities, the City of God and the Earthly City, represent different orientations towards time, with the former directed towards eternity and the latter bound by the temporal.

...Augustine’s linear conception of time, with a clear beginning and end, was a significant departure from the dominant cyclical views of the ancient world. It offered a radically different understanding of history and human destiny, emphasizing a unique, purposeful, and UNREPEATABLE SEQUENCE of events.


Continuity and Fulfilment: The OT’s linear, covenantal history sets the stage for the NT’s Christ-centred fulfilment. The NT sees itself as the continuation and completion of the OT narrative.
Prophecy and Realization: While the OT prophets speak of future hope and restoration, the NT proclaims that these hopes have begun to be realized in Jesus, with a future consummation still to come.
Sacred Time and Eschatology: Both Testaments maintain a sense of sacred time, but the NT’s eschatological focus reorients the understanding of history around the events of Christ’s first and second comings.
In essence, the OT lays the foundational narrative of God’s interaction with humanity, marked by covenants and prophetic promises, while the NT reinterprets this history in light of the Christ event, emphasizing fulfilment and the anticipation of a future consummation.

[READ THIS WHOLE ARTICLE ASAP]

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🔙 https://www.studylight.org/commentaries/eng/cgt/hebrews-11.html

he that had received the promises = FOUR verbs are used with reference to “receiving” the promises,
🔹️λαβεῖν (9:15), (from "lambanó", take/ receive/ collect/ etc. Very common. Also in 11:8, 11, 13, 29, 35, 36 in other contexts)
🔸️ἐπιτυχεῖν (11:33), (from "epitugchanó"; "to attain/ obtain" by "hitting the mark"; "successfully reaching an intended goal")
🔹️κομίσασθαι (10:36, 11:19, 39). (from "komizó"; to "receive" as "recompense"? "either bringing something to its proper destination or receiving it back as one’s own")
🔸️ἀναδέχεσθαι (11:17), ("anadechomai"; very rare! "to accept/ welcome/ entertain"; involves a "personal interest")
🌟🌟🌟❤❤ [This is the] word here used, [and it] implies a JOYOUS WELCOME of SPECIAL PROMISES. ("to welcome with gladness (openness), i.e. full, personal interest (open-heartedly, enthusiastically).")

(snip)

in a figure = Lit. “in a parable” ["parabole", S3850; here and in 9:9 as "TYPE/SYMBOL"!! Otherwise used ONLY in the GOSPELS in its most common definition of Jesus's narrative teachings]... because Isaac was TYPICALLY, or FIGURATIVELY, DEAD– Isaac was POTENTIALLY sacrificed WHEN Abraham "RECEIVED him BACK".

🌟🌟🌟🌟🌟‼️‼️‼️‼️‼️The RESTORATION of Isaac was undoubtedly a type of the RESURRECTION of Christ,
[KEY DISTINCTION OF TERMS!!!!!!!]
...but it is hardly probable that the writer would have expressed so DEEP a TRUTH in a PASSING and AMBIGUOUS expression.
[Because such a "brief and blurry" delivery would be evidently irreverent TO the solemn glory and vital importance OF that Truth, which DESERVES to be PROCLAIMED with FOCUSED CLARITY]

‼️‼️‼️‼️‼️ It is true that the blessing of Esau when rightly translated, “Behold thy dwelling shall be AWAY FROM  the fatness of the earth and AWAY FROM  the dew of blessing” (Genesis 27:39) READS more like a CURSE; but the next verse (40) involves a PROMISE of ULTIMATE FREEDOM [from subservience to Jacob?]...
⚠️⚠️⚠️⚠️⚠️⚠️⚠️⚠️⚠️ ...and Esau OBTAINED the BLESSINGS of that LOWER AND LESS SPIRITUAL LIFE, FOR WHICH HE WAS ALONE FITTED BY HIS CHARACTER AND TASTES.

(snip)

⁉️⁉️⁉️⁉️⁉️⁉️ both the sons = Rather, “EACH of the sons.” He made a MARKED DIFFERENCE between them (Genesis 48:17-19).
["BOTH" IMPLIES A CONNECTION; "EACH" IMPLIES A SEPARATION?????]

...having no vowel points, the LXX understood the word (in Genesis 47:31) to be matteh, “staff,” not mittah, “bed,” as in Genesis 48:2. If they were right in this view, the passage means that Jacob, rising from his bed to take the oath from Joseph, supported his aged limbs on the STAFF, which was a TYPE of his PILGRIMAGE (Genesis 32:10), and at the end of the oath bowed his head over the staff in sign of thanks and reverence to God.
...Probably all that is meant is that, being too feeble to rise and kneel or stand, Jacob “bowed himself upon the head of his BED" in an attitude of PRAYER, just as the aged David did on his DEATHBED (1 Kings 1:47 ).

❤❤❤‼️ a proper child = In Acts 7:20 Moses is called “fair to God.” IN his marvellous beauty, they saw a PROMISE of some future BLESSING, and braved the peril involved in breaking the king’s decree.

(snip)

🔔🔔🔔🔔🔔🔔🔔 he had respect unto = Lit. “for he was looking AWAY FROM IT to..." What Moses had in view was something WHOLLY DIFFERENT from sinful pleasure. The verb ("apoblepó") is found here only in the N.T.
("to LOOK AWAY FROM EVERYTHING ELSE... properly, look away from to see what lies ahead... "looking away to look forward". It emphasizes separation – the complete break with looking away from the past and focusing on God's "next stop"... Moses forsook (looked away from) the physical allurements of the world – looking forward to God's reward (note the prefix, apo). By separating himself from Egypt (earthly advantages), he went on to God's heavenly reward.")

(snip)

🔔🔔🔔🔥🔥🔥❤❤❤ he ENDURED, AS seeing = The words have also been rendered, but less correctly, “He was STEADFAST TOWARD Him Who Is invisible, AS IF seeing Him.”

🌟🌟🌟🌟🌟🌟‼️‼️‼️‼️‼️ him who is invisible = “The blessed and only Potentate… whom no man has seen, nor can see” (1 Timothy 6:15-16). Perhaps we should render it “the KING  Invisible,” understanding the word βασιλέα, and so emphasizing the contrast between the FEAR OF GOD and the consequent FEARLESS ATTITUDE TOWARDS PHARAOH.

he kept the passover = Lit. “he hath MADE,” or “INSTITUTED.”
[PARALLEL TO CHRIST = EUCHARIST]

and the sprinkling of blood = Exodus 12:21-23 . The “FAITH” consisted PRIMARILY in BELIEVING THE PROMISES of God and OBEYING THE COMMAND of God, and SECONDARILY, we may believe, in regarding the sprinkled blood as in some way TYPICAL of a BETTER PROPITIATION (Romans 3:25).

The word for sprinkling is not rantismos , as in 12:24, but "proschysin," which is found here only (“effusion”), but is derived from the verb used in Leviticus 1:5 [concerning BURNT OFFERINGS] ("He shall kill the young bull before the LORD; and Aaron’s sons the priests shall present the blood and sprinkle the blood around on the altar that is at the doorway of the Tent of Meeting.")

(snip)

the walls of Jericho fell down By FAITH  = [the SAME as RAHAB’S in] Joshua 2:9-11 = “The Lord YOUR God, HE is God.”

(snip)


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https://biblehub.com/greek/4642.htm

4642 sklērós – properly, hard (because dried out); (figuratively) stiff, stubborn (unyielding) describing people who "won't budge" (bend, submit), or what is unyieldingly harsh.
dry, i.e. Hard or tough (figuratively, harsh, severe) -- fierce, hard... difficult, stern

violent, rough... offensive and intolerable
...to speak hard and bitter things against one... one who speaks roughly... to reply with threats
...it is dangerous, turns out badly (A. V. it is hard)


Strong’s Greek 4642 conveys the idea of what is “hard, harsh, stiff, or unyielding.” In the New Testament it may describe physical conditions (James 3:4), verbal expressions (Jude 1:15), inward attitudes (John 6:60), or the unreasonableness of resisting God (Acts 26:14). Each occurrence calls attention to humanity’s tendency toward obstinacy and the divine requirement that hardness give way to humble submission.

Canonical Occurrences

• Matthew 25:24 – The third servant brands his master “a hard man,” exposing his own misconception of the Master’s character and justifying slothful stewardship.
• John 6:60 – Some disciples label Jesus’ teaching “a difficult [hard] statement,” revealing that spiritual resistance, not obscure vocabulary, made the saying unbearable.
• Acts 9:5; 26:14 – Saul learns that it is “hard” to kick against the goads, a rural proverb illustrating the futility of fighting the Lord’s purpose.
• James 3:4 – “Strong winds” picture the powerful, unbending forces that must be mastered by the small rudder, paralleling the tongue’s potential control over life’s direction.
• Jude 1:15 – The Lord will judge “harsh words” spoken by the ungodly, showing that hardened speech is neither forgotten nor excused.

Nuances and Semantic Range

1. Physical Rigidity: As with the “strong winds” in James, the term can simply denote force or toughness in creation.
2. Moral Severity: In Matthew 25 the presumed harshness of the master is an excuse for disobedience—an early reminder that wrong theology births wrong practice.
3. Intellectual Difficulty: John 6 uses the word to describe teaching perceived as intolerable, underlining that spiritual hardness masquerades as intellectual offense.
4. Stubborn Resistance: Luke records Paul’s testimony twice to stress how self-willed hardness collapses when confronted by the risen Christ.
5. Verbal Cruelty: Jude catalogs “harsh words,” linking speech with character and final judgment.

Old Testament Echoes

Hebrew writers often describe Pharaoh’s “hard heart” (Exodus 7:13) and Israel’s “stiff neck” (Deuteronomy 10:16). The Septuagint frequently employs the root σκληρ- to translate these phrases, preparing readers for the New Testament’s development of the theme. The moral lesson is consistent: stubborn resistance provokes divine discipline, while repentance brings mercy.

Historical and Cultural Background

“Kicking against the goads” (Acts 26:14) comes from agriculture: a pointed stick prodding oxen. Likewise, ancient maritime practice (James 3:4) demonstrates that even the strongest gales can be countered with skillful steering. Both images would have been familiar to first-century audiences and reinforce the folly of obstinate resistance versus the wisdom of yielded obedience.

Theological Themes

1. Divine Authority vs. Human Rebellion – Hardness represents humanity’s refusal to bow, whether outward (persecution) or inward (unbelief).
2. Judgment and Accountability – Jude shows that severe speech and hardened attitudes are subject to divine review.
3. Grace that Overcomes Hardness – Saul’s conversion proves that the Lord can shatter even the most obstinate opposition.
4. Discipleship Costs – John 6 reminds believers that truth may feel “hard” yet remains life-giving; the proper response is faith, not retreat.
5. Stewardship and Eschatology – Matthew 25 ties a servant’s misperception of severity to squandered opportunity and ultimate loss.

Practical Ministry Implications

• Preaching: Address the difference between perceived harshness and actual holiness in God’s character to dismantle excuses for disobedience.
• Counseling: Trace harsh speech back to heart hardness; repentance must reach root attitudes, not merely surface words.
• Evangelism: Use Paul’s testimony to encourage those resisting the gospel—divine pursuit is persistent yet gracious.
• Discipleship: Prepare believers for teachings that confront comfort; “hard sayings” sift fickle followers from true disciples.
• Leadership: Like the ship’s rudder, a leader’s yielded tongue steers communities through cultural headwinds.

Related New Testament Concepts

• πωρόω (to harden): focuses on the heart’s callousness (Mark 6:52).
• σκληροκαρδία (hard-heartedness): Jesus’ diagnosis of divorce debate (Matthew 19:8).
• ἀπειθέω (to disobey): the outworking of hardness in persistent unbelief (Romans 2:8).

Across its six New Testament occurrences, σκληρός exposes the tension between God’s rightful severity and the human inclination toward rigidity and rebellion. Whether describing external forces, internal resistance, or verbal hostility, the word presses readers to exchange hardness for humble submission, trusting that the One who seems “hard” to the unfaithful is exceedingly gracious to those who believe.

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https://biblehub.com/greek/4641.htm

sklérokardia: Hardness of heart
hard-heartedness. (specially), destitution of (spiritual) perception

4641 sklērokardía (from 4642 /sklērós, "hard because dry" and 2588 /kardía, "heart") – properly, hardness of heart because of a lack of moisture (lubricant); an obstinate, hard heart which lacks the oil of the Holy Spirit and hence implies rebellion – i.e someone refusing to be receptive (obedient) to God's inworking of faith. 

The word denotes a calloused, obstinate inner attitude that resists God’s revealed will. It focuses on the moral and spiritual dullness that keeps a person from responding in repentance and faith.

Occurrences in the New Testament

• Matthew 19:8 – Jesus cites hardness of heart as the reason Moses allowed divorce.
• Mark 10:5 – Parallel statement in a Galilean context.
• Mark 16:14 – The risen Christ rebukes the Eleven “for their unbelief and hardness of heart.”

Heart Hardness in Covenant History

From Pharaoh’s stubbornness in Exodus to Israel’s resistance in the wilderness (Psalm 95), Scripture portrays hardness of heart as a covenant-breaking posture. Jesus’ citation of Moses places the Pharisees inside that tragic line, showing that external religiosity can conceal the same resistance that characterized apostate generations. His post-resurrection rebuke reveals that even believers may lapse into temporary hardness when they ignore eyewitness testimony of God’s mighty acts.

Contrast with God’s Original Design

“From the beginning” (Matthew 19:8) shows that hardness is an aberration, not a built-in human condition. Genesis presents marriage and obedience as gifts; the law’s concession to divorce is remedial, not prescriptive. This principle extends beyond marital issues: every divine concession (e.g., monarchy in 1 Samuel 8) exposes the costliness of a stubborn heart.

Relationship to Unbelief

In Mark 16:14 hardness is paired with “unbelief,” revealing its inner mechanism. When the heart grows callous, evidence no longer persuades; disbelief becomes a moral choice, not merely an intellectual one. Hebrews 3:7-19 develops the same linkage, warning that an “evil, unbelieving heart” departs from the living God.

Old Testament Roots and Prophetic Remedy

The prophets promise a Spirit-wrought reversal:

“I will remove your heart of stone and give you a heart of flesh” (Ezekiel 36:26).

This anticipates Pentecost, where the Spirit circumcises hearts (Romans 2:29) and writes the law within (Jeremiah 31:33), enabling joyful obedience.

Pastoral and Evangelistic Implications

1. Preachers must proclaim both law and gospel, exposing hard hearts (Acts 7:51) while offering the new-heart promise.
2. Counseling situations—including divorce—should probe underlying hardness rather than treating symptoms alone.
3. Discipleship requires cultivating receptivity through Scripture meditation, corporate worship, and mutual exhortation “so that none of you may be hardened by sin’s deceitfulness” (Hebrews 3:13).

Practical Tests for a Soft Heart

• Quickness to repent when confronted (2 Samuel 12:13).
• Tenderness toward Scripture’s convictions (Psalm 119:120).
• Faith that welcomes eyewitness testimony of God’s works (John 20:29).
• Compassion that refuses to exploit legal allowances to justify self-interest (Micah 6:8).

Prayer and Self-Examination

“Search me, O God, and know my heart” (Psalm 139:23) becomes a daily safeguard against subtle callouses. Believers ask the Spirit to plow up fallow ground (Hosea 10:12) so that the word may bear lasting fruit (Luke 8:15).

Eschatological Significance
Persistent hardness culminates in judicial hardening (Romans 11:7-10), whereas a responsive heart anticipates the wedding feast of the Lamb (Revelation 19:7-9). Thus, the call remains urgent: “Today, if you hear His voice, do not harden your hearts” (Hebrews 4:7).


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💜💜💜💜💜💜💜💜💜💜💜💜💜💜💜💜💜💜
https://attentive-user-email-messages-prod.s3.amazonaws.com/26/9353f7fe-0b7d-4bf2-b398-a0d475b2358b.htm?attn_lid=wv0&externalId=5SK1v

The two thieves crucified beside Jesus had something in common. Both were guilty. Both were suffering. And both looked upon the face of Christ.

Yet only one turned their suffering into a path towards Christ. 

As the Church prepares to celebrate the beatification of Venerable Fulton Sheen this September, it's worth revisiting one of his most profound insights. He saw in the two thieves not merely two historical figures, but two possible responses to every cross we carry.

Archbishop Fulton Sheen reflected that the difference between the two men was not the amount of pain they endured. It was what they allowed their suffering to do to their hearts.

The thief on the left became bitter. He demanded that Jesus rescue him from the cross, but never recognized who hung beside him. His suffering became an occasion for anger.

The thief on the right saw something different.

As Fulton Sheen writes, "If pain had no reason, Jesus would not have embraced it. If the Cross had no purpose, Jesus would not have climbed it." (The Cries of Jesus from the Cross).

The Good Thief understood that suffering united to Christ could become redemptive. Instead of asking to be taken down from the cross, he entrusted himself to the One hanging beside him.

Jesus' response is one of the most consoling promises in all of Scripture:

"Today you will be with me in Paradise." (Luke 23:43)

Sheen concludes with a powerful observation: "every sickbed, every hardship, and every cross we carry is, in a sense, on one side of Calvary or the other". We can allow suffering to make us bitter, or we can unite it to Christ and allow Him to transform it.

None of us seeks suffering. But when it inevitably comes, the Good Thief reminds us that we are never carrying our cross alone.

A crucifix is a powerful reminder of this truth... the sacrifice through which Christ transformed suffering into the path to eternal life... it gently reminds us that every cross finds its meaning in His. 


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https://catholicinrecovery.com/how-to-take-a-daily-moral-inventory-in-light-of-the-beatitudes-part-1/?mc_cid=9e0a2cd064&mc_eid=837c7154dd

“Blessed are the poor in spirit for theirs is the kingdom of heaven.” 
This Beatitude brings a message of compassion and hope to the addicted. As recovering people, we are acutely aware of the desperate state from which we have been delivered. This Beatitude calls us to examine whether we truly know that we cannot be or do good without God. It is a recognition that if left to our own devices we will inevitably give in to our own particular vices!
What might failing to live out this Beatitude look like in our daily lives and routines? Though different for each individual, perhaps it is a failure to reach out to another recovering person when faced with temptation but, instead, try to carry on alone with our struggle. God has gifted us with a 12-step fellowship to find Him in the company of our fellow addicts, yet we often neglect them, ourselves, and God by not reaching out to others with a phone call or text. How often throughout the day do we “go it alone,” thus denying our need for God and our fellows? “I got this” is not a 12-step slogan by any stretch!


“Blessed are they who mourn, for they will be comforted.” 
This Beatitude points us toward gratitude and recognizing that God “has our backs” in times of loneliness and grief. The ability to recognize God in the midst of temptation, challenges, and losses that arise gives us an indication of our capacity for gratitude for what we do have rather than focusing on what is lacking. Mourning takes on many forms and includes the losses we suffer with regard to those we have alienated and harmed by our addiction and the ongoing price we pay for our past behaviors.
Trusting that God grieves with us and heals those we have harmed, including ourselves, demonstrates an acknowledgement of His loving and merciful nature. Dwelling in self-pity and “beating up” oneself over sin and character defects throughout the day precludes our ability to experience the healing that can come from accepting regrets and mourning losses. A daily inventory with this Beatitude might include making a daily gratitude list and offering a prayer of thanksgiving. The ability to see God’s goodness despite trying circumstances allows us to feel His compassion and presence.

“Blessed are the meek, for they will inherit the land.” 
This Beatitude points to the inner virtue of humility rather than an exterior characterized by a mild and agreeable personality. Jesus spoke confidently and boldly as a beloved Son of the Father and presented Himself with authority. Yet, He refers to Himself as “meek and humble of heart” and calls us to imitate Him in that fashion. Jesus’ humility is evident in His continual deference to the Father and, of course, in His ultimate sacrifice on the Cross for our salvation.
In our daily walk, humility often surfaces as an option to choose over pride in the tiniest of thoughts, words, and actions. In our conversations with others, do we actively listen and remain present or are we waiting for them to finish so we can respond? When we encounter rudeness or unpleasant traits in others, do we avoid such people or do we accept them as they are and give them the benefit of the doubt that they are not aware of their offense? Are we always in a hurry and driven by our busy schedules that we perceive as more important than the needs of others? Throughout the day, there are hundreds of ways the opportunity to choose humility over pride presents itself. Humility, like love, is not a character trait as much as it is a decision to think and behave in a way that gives deference to others. We don’t have to “feel” it in order to do it, and we need not have a “meek” demeanor or personality in order to practice it.

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https://catholicinrecovery.com/how-to-take-a-daily-moral-inventory-in-light-of-the-beatitudes-part-2/

“Blessed are they who hunger and thirst for righteousness, for they will be satisfied.”
This Beatitude suggests we must actively pursue God and seek His presence in the day ahead. A desire for righteousness is a sincere longing to recognize Jesus in all those we encounter throughout the day. Our relationship with God cannot be limited to “He and I” but must manifest in love and service to others. It is a desire to please God in all we think, say, and do, especially in regard to how we view and treat all of His children. 
The recovering addict is always called to service—even the newcomer. This Beatitude in particular requires a commitment to daily and ongoing prayer. Unless we try to integrate prayer throughout our day, it will be difficult to be the face of Jesus for others and to see Him in them. The recovering addict will often have a skewed understanding of “righteousness,” mistaking it for a transaction of being rewarded with sobriety if he always does “the next right thing” and follows his 12-step program. While these are good desires, they do not guarantee sobriety.
We can only reasonably expect “progress, not perfection.” The pursuit of righteousness will always involve giving service to others, so a daily inventory should include an assessment of how we have been of service to others, both in and out of recovery. How have we met the needs of those around us today? How we answer that question is a good indicator of where we stand with regard to righteousness.

“Blessed are the merciful, for they will be shown mercy.”
This Beatitude can present a particular challenge to many recovering people because we often struggle with letting go of resentments and tend to “keep score” with regard to grievances we have experienced. We may have been harmed by our family of origin, experienced abuse of multiple varieties, and survived childhoods that seemed to set us up for our addictions, compulsions, and unhealthy attachments. Holding resentments and withholding forgiveness may have become a pattern that emerged as a protective response to shield us from further harm. 
But in recovery this becomes a burden that hinders our progress and fosters anger and bitterness. The difficult truth regarding extending mercy to others is the knowledge that we, too, have caused harm and suffering for others and cannot deny our need for forgiveness and mercy from God and those we have hurt. In our daily inventory, we can examine the opportunities that arise where mercy and forgiveness are called for and how we responded that day to the need others have for us to forgive or let go of resentments and hurt. It can be as simple as forgiving someone for cutting us off in traffic or it may be a friendly gesture to someone who causes us discomfort or who we don’t particularly like.

“Blessed are the pure in heart, for they will see God.”
This Beatitude offers the unfathomable possibility that in this life we can experience an intimacy with God that is usually presumed to only be possible for great saints. Jesus hints at the means by which we can receive the gift of purity of heart when He speaks of the need for us to “turn and become like children” (Matthew 18:3). A return to innocence while reclaiming our identity as a beloved child of God the Father is a notion that may seem remote to the recovering addict who has most likely seen and done many things for which he feels a great deal of shame, guilt, and regret. 
Yet implied in the expression “recovering addict” is the truth that God has the power to restore us and recover what was abandoned, destroyed, or lost. Purity of heart is what we are progressing toward as we work the Steps and our program of recovery because we are trusting God to recover what we are unable to on our own. Thus, a daily inventory assessing our “purity of heart” is really a check-in to see what we did to actively participate in our program work and/or service to others each day. It is in these efforts that God restores—recovers—us and purifies our hearts so we seek Him like children. In doing so, we open ourselves to the possibility of reclaiming our identity as a beloved son or daughter of God our divine father. Understanding and fully accepting that we are His sons and daughters is knowing (“seeing”) Him.

“Blessed are the peacemakers, for they will be called the children of God.”
This Beatitude can seemingly pose some challenges for recovering people when we consider the importance of setting boundaries and limits for ourselves and for others. At face value, it might appear that being a peacemaker requires acquiescence to any and all opposition in order to resolve conflict at any cost. This is NOT what Jesus means, and we know this because He “clashed” with more than a few people in His day, and a resolution (“peace”) was not always achieved. 
The peace we are seeking and called to bring to others is the peace of Christ; that is, our reconciliation with Him that we live out in our lives and bring to others. For Catholics in recovery, there is a perfect word for the peace to which Jesus is referring: serenity. Our 12-step program and our Catholic spiritual path lead us to a peace that lives within us despite whatever is going on around us. It is not contingent upon any and all conflicts being resolved and settled. In this regard, our daily inventory for this Beatitude will most likely include an assessment of whether or not we have set aside time in the day for silence, reflection, and prayer. Rooted in those practices are the seeds of peace that will flourish within and then spread to all we encounter as we grow in our faith and recovery lives.

“Blessed are they who are persecuted for the sake of righteousness, for theirs is the kingdom of heaven” and “Blessed are you when people insult you, persecute you, and falsely say all kinds of evil against you because of me.”
This Beatitude speaks to the perseverance required of the recovering addict in the pursuit of sobriety and serenity through the Steps, which culminates in serving others. Likewise, the Catholic spiritual path demands a discipline of various spiritual practices and an acceptance of the doctrines and teachings of the Church that may at times be unpalatable and difficult. Ultimately, this living faith, too, culminates in service and evangelization. And it may bring about opposition and strife. For the Catholic in recovery, submission to God includes submission to the teaching authority of His church.
There are many societal and cultural norms that conflict with both principles of recovery and Catholic practices. We live in a society that is saturated with messages that encourage self-absorption and self-indulgence. Striving to live a life of recovery that denies the self and practicing the Faith both will be met at times with opposition, ridicule, and perhaps even negative consequences in our social and work lives. Seeking a righteous path may manifest in our day as opportunities to speak up on behalf of the marginalized rather than go along with the prevailing, popular opinion. It may mean “outing” ourselves as a recovering person in order to serve a greater good. It may mean speaking up in defense of our Faith or the Church. These opportunities may arise at any time, and our perseverance in our program and commitment to our Faith practice will ready us for those opportunities. A daily inventory to assess our persistence in applying, living, and working the Steps will give an indication of whether we can withstand the opposition that comes from people, places, and things that seek to weaken our resolve and facilitate temptation and resignation.

The Beatitudes offer the Catholic in recovery ideals to aspire and strive toward. The beauty of their structure is the surface-level “simplicity” of them that hold deep truths that call us to action while offering us compassion and reassurance. From the mouth of Jesus—the Living Word—come deep and profound calls to love and to serve along with the assurance of His blessing for our efforts.
For the recovering Catholic addict, the imitation of Christ flows from the shaping of our thoughts, words, and deeds when we respond to the Beatitudes and actively seek their fruition on a daily basis. Our daily inventory, measured by our response to the Beatitudes, provides an assessment of our progress in recovery and growth in our Catholic spirituality.

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https://www.chaimbentorah.com/2026/08/hebrew-word-study-leaning-shaan/

...as I mature in my walk with God the Holy Spirit is able to reveal things to me that I could not have possibly understood, say even 20 years ago. Hence, I never grow bored with God’s Word.  It is new every morning and yes, great is His faithfulness to MAKE it new every morning.

...the word trust in Hebrew is batach, This word has its origins in welding.  When you weld two pieces of metal together that metal melts into each other.  Why does the writer say with all your heart?  For over a decade I have been on a search for God’s heart. I have discovered that the more I draw closer to His heart, the more I realize that my heart and the heart of God batach, weld or melt into each other.  I am finding I become more grieved and heartbroken over the sins of the world, a feeling I never had in my earlier years before my search for God’s heart. 
A woman got on my bus the other day and asked if I heard of the school shootings in Colorado... as she jabbered on about what she knew I had to fight back tears.  No, I am not that sensitive, I have never been that sensitive. I knew and recognized that my heart was so melted into God’s heart that I felt HIS grief and HIS sorrow over this evil. 

The end of (Proverbs 3:5) says to lean not unto your own understanding.  This word for lean is tisha’en from the root word sha’an which means to support, to rely upon or to trust but NOT trust as batach trust, to melt into, but trust as in depending upon.  But this word is in a niphal imperfect form hence it would express the idea “Don’t cause yourself to depend upon your own understanding."
I looked over the next year and my first thought is, how am I going to manage the next six to eight months financially, health wise and otherwise. I am causing myself to depend upon my own understanding of the future. 
...God has control of our lives... In just one instant something could happen and I would long for the days that all I had to worry about were finances and petty health issues. 
As long as our hearts stay welded to God’s heart we will experience His understandings in a way that makes our understanding seem outright foolish.


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With joy and gladness we cry out to you, Lord, and ask you: open our hearts to sing your praises and announce your goodness and truth.

℣. In the Lord our hearts will find joy.
℟. We have put our trust in his holy name.

Blessed be the God and Father of our Lord Jesus Christ, a gentle Father and the God of all consolation, who comforts us in all our sorrows, so that we can offer others, in their sorrows, the consolation that we have received from God ourselves.
Indeed, as the sufferings of Christ overflow to us, so, through Christ, does our consolation overflow.

Christ will be glorified in my body, whether by my life or by my death. Life to me, of course, is Christ, but then death would bring me something more.

Through the martyrs who were slain for God’s word, let us give glory to our Saviour, the faithful and true witness.
– You redeemed us by your precious blood.
Through the martyrs, who bore witness to your LOVE,
    set us FREE to live for you.
Through the martyrs, who proclaimed your saving DEATH,
    give us a deep and constant FAITH.
Through the martyrs, who took up your CROSS,
    grant us COURAGE for every trial.
Through the martyrs, washed in the BLOOD of the Lamb,
    give us GRACE to conquer our weakness.

O God, who filled the Priest and Martyr Saint Maximilian Kolbe
with a burning love for the Immaculate Virgin Mary
and with zeal for souls and love of neighbour,
graciously grant, through his intercession,
that, striving for your glory by eagerly serving others,
we may be conformed, even until death, to your Son.

‘“I saw you struggling in your blood as I was passing, and I said to you as you lay in your blood: Live, and grow like the grass of the fields.

The fame of your beauty spread through the nations, since it was perfect, because I had clothed you with my own splendour – it is the Lord who speaks.

The Lord says this: ‘Jerusalem, I will treat you as you deserve, you who have despised your oath even to the extent of breaking a covenant, but I will remember the covenant that I made with you when you were a girl, and I will conclude a covenant with you that shall last for ever. And you for your part will remember your past behaviour and be covered with shame... I am going to renew my covenant with you; and you will learn that I am the Lord, and so remember and be covered with shame, and in your confusion be reduced to silence, when I have pardoned you for all that you have done – it is the Lord who speaks.’

This is the most elaborate and explicit use of the figure of Israel as the unfaithful spouse of the Lord... The image of the unfaithful spouse was introduced into prophetic speech in Hosea; but here the tragedy of infidelity is increased by the depiction of the Lord’s loving care and attention ever since the spouse’s childhood. No shadow of doubt is left that all the beauty and distinction and glory of the girl is the gift of the Lord. But each of the gifts, clothes, gold jewellery, is misused for idol-worship; even the children to whom she gives birth are sacrificed to idols.
A further sad hint of the betrayal of the sacred is given in v. 10, since the material translated ‘fine leather’ is elsewhere used ONLY for the covering of the SACRED TABERNACLE (Exodus 26.6, etc).
As so often in Ezekiel, the symbol of Israel’s glory is turned into a symbol of shame. One by one, the images of Israel’s special position are unpicked: the vine in chapter 15, the lion (a male image, balancing the female here) in chapter 19.
But still, after the gruesome description of the harlot’s humiliation and punishment, forgiveness is offered and a new covenant is promised.


Your anger has passed, O Lord, and you give me comfort.
Truly, God is my salvation, I trust, I shall not fear.
For the Lord is my strength, my song, he became my saviour.


Within Judaism celibacy would have been a surprisingly novel teaching because of the companionship in the Creation Narrative between man and woman, and the command to ‘be fruitful and multiply and fill the whole earth’ (Genesis 1.28). This may well be the reason why eunuchs were excluded from the worshipping community (Deuteronomy23.1-2).
...The disciples would have been staggered at the addition of... voluntary eunuchs or celibates. Paul links the gift of celibacy to his eschatological expectation of an imminent crisis and sees it as a sign of fidelity to the Lord, ‘the married man is anxious about worldly things, how he may be pleasing to his wife, and he is divided’ (1 Corinthians 7.25-32). From the beginning of the monastic movement in the third century celibacy has been seen in the Church as a symbol of total dedication to God, an eschatological testimony to preference for joy in the values of the Kingdom of God over the joys of married life. It is also, of course, a way of imitating Jesus himself who chose to remain unmarried.