Finding Joy in the day, Day 209

Greatful for a good immune system
Getting some odds and ends done around the house

Saint of the day:
St. Jerome
DOCTOR OF THE CHURCH
Feast: September 30

Information:
Feast Day: September 30
Born:
340-342, Stridon, on the border of Dalmatia and Pannonia
Died: 420, Bethlehem, Judea
Major Shrine: Basilica of Saint Mary Major, Rome, Italy
Patron of: archeologists; archivists; Bible scholars; librarians; libraries; schoolchildren; students; translators

Born at Stridon, a town on the confines of Dalmatia and Pannonia, about the year 340-2; died at Bethlehem, 30 September, 420.

He went to Rome, probably about 360, where he was baptized, and became interested in ecclesiastical matters. From Rome he went to Trier, famous for its schools, and there began his theological studies. Later he went to Aquileia, and towards 373 he set out on a journey to the East. He settled first in Antioch, where he heard Apollinaris of Laodicea, one of the first exegetes of that time and not yet separated from the Church. From 374-9 Jerome led an ascetical life in the desert of Chalcis, south-west of Antioch. Ordained priest at Antioch, he went to Constantinople (380-81), where a friendship sprang up between him and St. Gregory Nazianzus. From 382 to August 385 he made another sojourn in Rome, not far from Pope Damasus. When the latter died (11 December, 384) his position became a very difficult one. His harsh criticisms had made him bitter enemies, who tried to ruin him. After a few months he was compelled to leave Rome. By way of Antioch and Alexandria he reached Bethlehem, in 386. He settled there in a monastery near a convent founded by two Roman ladies, Paula and Eustochium, who followed him to Palestine. Henceforth he led a life of asceticism and study; but even then he was troubled by controversies which will be mentioned later, one with Rufinus and the other with the Pelagians.

Chronology

The literary activity of St. Jerome, although very prolific, may be summed up under a few principal heads: works on the Bible; theological controversies; historical works; various letters; translations. But perhaps the chronology of his more important writings will enable us to follow more easily the development of his studies.

A first period extends to his sojourn in Rome (382), a period of preparation. From this period we have the translation of the homilies of Origen on Jeremias, Ezechiel, and Isaias (379-81), and about the same time the translation of the Chronicle of Eusebius; then the "Vita S. Pauli, prima eremitae" (374-379).
A second period extends from his sojourn in Rome to the beginning of the translation of the Old Testament from the Hebrew (382-390). During this period the exegetical vocation of St. Jerome asserted itself under the influence of Pope Damasus, and took definite shape when the opposition of the ecclesiastics of Rome compelled the caustic Dalmatian to renounce ecclesiastical advancement and retire to Bethlehem. In 384 we have the correction of the Latin version of the Four Gospels; in 385, the Epistles of St. Paul; in 384, a first revision of the Latin Psalms according to the accepted text of the Septuagint (Roman Psalter); in 384, the revision of the Latin version of the Book of Job, after the accepted version of the Septuagint; between 386 and 391 a second revision of the Latin Psalter, this time according to the text of the "Hexapla" of Origen (Gallican Psalter, embodied in the Vulgate). It is doubtful whether he revised the entire version of the Old Testament according to the Greek of the Septuagint. In 382-383 "Altercatio Luciferiani et Orthodoxi" and "De perpetua Virginitate B. Mariae; adversus Helvidium". In 387-388, commentaries on the Epistles to Philemon, to the Galatians, to the Ephesians, to Titus; and in 389-390, on Ecclesiastes.

Between 390 and 405, St. Jerome gave all his attention to the translation of the Old Testament according to the Hebrew, but this work alternated with many others. Between 390-394 he translated the Books of Samuel and of Kings, Job, Proverbs, Ecclesiastes, the Canticle of Canticles, Esdras, and Paralipomena. In 390 he translated the treatise "De Spiritu Sancto" of Didymus of Alexandria; in 389-90, he drew up his "Quaestiones hebraicae in Genesim" and "De interpretatione nominum hebraicorum." In 391-92 he wrote the "Vita S. Hilarionis", the "Vita Malchi, monachi captivi", and commentaries on Nahum, Micheas, Sophonias, Aggeus, Habacuc. In 392-93, "De viris illustribus", and "Adversus Jovinianum"; in 395, commentaries on Jonas and Abdias; in 398, revision of the remainder of the Latin version of the New Testament, and about that time commentaries on chapters xiii-xxiii of Isaias; in 398, an unfinished work "Contra Joannem Hierosolymitanum"; in 401, "Apologeticum adversus Rufinum"; between 403-406, "Contra Vigilantium"; finally from 398 to 405, completion of the version of the Old Testament according to the Hebrew.

In the last period of his life, from 405 to 420, St. Jerome took up the series of his commentaries interrupted for seven years. In 406, he commented on Osee, Joel, Amos, Zacharias, Malachias; in 408, on Daniel; from 408 to 410, on the remainder of Isaias; from 410 to 415, on Ezechiel; from 415-420, on Jeremias. From 401 to 410 date what is left of his sermons; treatises on St. Mark, homilies on the Psalms, on various subjects, and on the Gospels; in 415, "Dialogi contra Pelagianos".

Characteristics Of St. Jerome's Work

St. Jerome owes his place in the history of exegetical studies chiefly to his revisions and translations of the Bible. Until about 391-2, he considered the Septuagint translation as inspired. But the progress of his Hebraistic studies and his intercourse with the rabbis made him give up that idea, and he recognized as inspired the original text only. It was about this period that he undertook the translation of the Old Testament from the Hebrew.

But he went too far in his reaction against the ideas of his time, and is open to reproach for not having sufficiently appreciated the Septuagint. This latter version was made from a much older, and at times much purer, Hebrew text than the one in use at the end of the fourth century. Hence the necessity of taking the Septuagint into consideration in any attempt to restore the text of the Old Testament. With this exception we must admit the excellence of the translation made by St. Jerome. His commentaries represent a vast amount of work but of very unequal value. Very often he worked exceedingly rapidly; besides, he considered a commentary a work of compilation, and his chief care was to accumulate the interpretations of his predecessors, rather than to pass judgment on them. The "Quaestiones hebraicae in Genesim" is one of his best works. It is a philological inquiry concerning the original text. It is to be regretted that he was unable to continue, as had been his intention, a style of work entirely new at the time.

Although he often asserted his desire to avoid excessive allegory, his efforts in that respect were far from successful, and in later years he was ashamed of some of his earlier allegorical explanations. He himself says that he had recourse to the allegorical meaning only when unable to discover the literal meaning. His treatise, "De Interpretatione nominum hebraicorum", is but a collection of mystical and symbolical meanings. Excepting the "Commenta rius in ep. ad Galatas", which is one of his best, his explanations of the New Testament have no great value. Among his commentaries on the Old Testament must be mentioned those on Amos, Isaias, and Jeremias. There are some that are frankly bad, for instance those on Zacharias, Osee, and Joel. To sum up, the Biblical knowledge of St. Jerome makes him rank first among ancient exegetes. In the first place, he was very careful as to the sources of his information. He required of the exegete a very extensive knowledge of sacred and profane history, and also of the linguistics and geography of Palestine. He never either categorically acknowledged or rejected the deuterocanonical books as part of the Canon of Scripture, and he repeatedly made use of them.

On the inspiration, the existence of a spiritual meaning, and the freedom of the Bible from error, he holds the traditional doctrine. Possibly he has insisted more than others on the share which belongs to the sacred writer in his collaboration in the inspired work. His criticism is not without originality. The controversy with the Jews and with the Pagans had long since called the attention of the Christians to certain difficulties in the Bible. St. Jerome answers in various ways. Not to mention his answers to this or that difficulty, he appeals above all to the principle, that the original text of the Scriptures is the only one inspired and free from error. Therefore one must determine if the text, in which the difficulties arise, has not been altered by the copyist. Moreover, when the writers of the New Testament quoted the Old Testament, they did so not according to the letter but according to the spirit. There are many subtleties and even contradictions in the explanations Jerome offers, but we must bear in mind his evident sincerity. He does not try to cloak over his ignorance; he admits that there are many difficulties in the Bible; at times he seems quite embarrassed.

Finally, he proclaims a principle, which, if recognized as legitimate, might serve to adjust the insufficiencies of his criticism. He asserts that in the Bible there is no material error due to the ignorance or the heedlessness of the sacred writer, but he adds: "It is usual for the sacred historian to conform himself to the generally accepted opinion of the masses in his time" (P.L., XXVI, 98; XXIV, 855).

Among the historical works of St. Jerome must be noted the translation and the continuation of the "Chronicon Eusebii Caesariensis", as the continuation written by him, which extends from 325 to 378, served as a model for the annals of the chroniclers of the Middle Ages; hence the defects in such works: dryness, superabundance of data of every description, lack of proportion and of historical sense. The "Vita S. Pauli Eremitae" is not a very reliable document. The "Vita Malchi, monachi" is a eulogy of chastity woven through a number of legendary episodes. As to the "Vita S. Hilarionis", it has suffered from contact with the preceding ones. It has been asserted that the journeys of St. Hilarion are a plagiarism of some old tales of travel. But these objections are altogether misplaced, as it is really a reliable work.

The treatise "De Viris illustribus" is a very excellent literary history. It was written as an apologetic work to prove that the Church had produced learned men. For the first three centuries Jerome depends to a great extent on Eusebius, whose statements he borrows, often distorting them, owing to the rapidity with which he worked.

His accounts of the authors of the fourth century however are of great value. The oratorical consist of about one hundred homilies or short treatises, and in these the Solitary of Bethlehem appears in a new light. He is a monk addressing monks, not without making very obvious allusions to contemporary events. The orator is lengthy and apologizes for it. He displays a wonderful knowledge of the versions and contents of the Bible. His allegory is excessive at times, and his teaching on grace is Semi-pelagian. A censorious spirit against authority, sympathy for the poor which reaches the point of hostility against the rich, lack of good taste, inferiority of style, and misquotation, such are the most glaring defects of these sermons. Evidently they are notes taken down by his hearers, and it is a question whether they were reviewed by the preacher.

The correspondence of St. Jerome is one of the best known parts of his literary output. It comprises about one hundred and twenty letters from him, and several from his correspondents. Many of these letters were written with a view to publication, and some of them the author even edited himself; hence they show evidence of great care and skill in their composition, and in them St. Jerome reveals himself a master of style. These letters, which had already met with great success with his contemporaries, have been, with the "Confessions" of St. Augustine, one of the works most appreciated by the humanists of the Renaissance. Aside from their literary interest they have great historical value. Relating to a period covering half a century they touch upon most varied subjects; hence their division into letters dealing with theology, polemics, criticism, conduct, and biography. In spite of their turgid diction they are full of the man's personality. It is in this correspondence that the temperament of St. Jerome is most clearly seen: his waywardness, his love of extremes, his exceeding sensitiveness; how he was in turn exquisitely dainty and bitterly satirical, unsparingly outspoken concerning others and equally frank about himself.

The theological writings of St. Jerome are mainly controversial works, one might almost say composed for the occasion. He missed being a theologian, by not applying himself in a consecutive and personal manner to doctrinal questions. In his controversies he was simply the interpreter of the accepted ecclesiastical doctrine. Compared with St. Augustine his inferiority in breadth and originality of view is most evident. His "Dialogue" against the Luciferians deals with a schismatic sect whose founder was Lucifer, Bishop of Cagliari in Sardinia. The Luciferians refused to approve of the measure of clemency by which the Church, since the Council of Alexandria, in 362, had allowed bishops, who had adhered to Arianism, to continue to discharge their duties on condition of professing the Nicene Creed. This rigorist sect had adherents almost everywhere, and even in Rome it was very troublesome. Against it Jerome wrote his "Dialogue", scathing in sarcasm, but not always accurate in doctrine, particularly as to the Sacrament of Confirmation. The book "Adversus Helvidium" belongs to about the same period. Helvidius held the two following tenets:

—Mary bore children to Joseph after the virginal birth of Jesus Christ;

—from a religious viewpoint, the married state is not inferior to celibacy.

Earnest entreaty decided Jerome to answer. In doing so he discusses the various texts of the Gospel which, it was claimed, contained the objections to the perpetual virginity of Mary. If he did not find positive answers on all points, his work, nevertheless, holds a very creditable place in the history of Catholic exegesis upon these questions. The relative dignity of virginity and marriage, discussed in the book against Helvidius, was taken up again in the book "Adversus Jovinianum" written about ten years later. Jerome recognizes the legitimacy of marriage, but he uses concerning it certain disparaging expressions which were criticized by contemporaries and for which he has given no satisfactory explanation. Jovinian was more dangerous than Helvidius. Although he did not exactly teach salvation by faith alone, and the uselessness of good works, he made far too easy the road to salvation and slighted a life of asceticism. Every one of these points St. Jerome took up. The "Apologetici adversus Rufinum" dealt with the Origenistic controversies. St. Jerome was involved in one of the most violent episodes of that struggle, which agitated the Church from Origen's lifetime until the Fifth Ecumenical Council (553). The question at issue was to determine if certain doctrines professed by Origen and others taught by certain pagan followers of Origen could be accepted. In the present case the doctrinal difficulties were embittered by personalities between St. Jerome and his former friend, Rufinus. To understand St. Jerome's position we must remember that the works of Origen were by far the most complete exegetical collection then in existence, and the one most accessible to students. Hence a very natural tendency to make use of them, and it is evident that St. Jerome did so, as well as many others. But we must carefully distinguish between writers who made use of Origen and those who adhered to his doctrines. This distinction is particularly necessary with St. Jerome, whose method of work was very rapid, and consisted in transcribing the interpretations of former exegetes without passing criticism on them. Nevertheless, it is certain that St. Jerome greatly praised and made use of Origen, that he even transcribed some erroneous passages without due reservation. But it is also evident that he never adhered thinkingly and systematically to the Origenistic doctrines. Under these circumstances it came about that when Rufinus, who was a genuine Origenist, called on him to justify his use of Origen, the explanations he gave were not free from embarrassment. At this distance of time it would require a very subtle and detailed study of the question to decide the real basis of the quarrel. However that may be, Jerome may be accused of imprudence of language and blamed for a too hasty method of work. With a temperament such as his, and confident of his undoubted orthodoxy in the matter of Origenism, he must naturally have been tempted to justify anything. This brought about a most bitter controversy with his wily adversary, Rufinus. But on the whole Jerome's position is by far the stronger of the two, even in the eyes of his contemporaries. It is generally conceded that in this controversy Rufinus was to blame. It was he who brought about the conflict in which he proved himself to be narrow-minded, perplexed, ambitious, even timorous. St. Jerome, whose attitude is not always above reproach, is far superior to him. Vigilantius, the Gascon priest against whom Jerome wrote a treatise, quarrelled with ecclesiastical usages rather than matters of doctrine. What he principally rejected was the monastic life and the veneration of saints and of relics. In short, Helvidius, Jovinian, and Vigilantius were the mouthpieces of a reaction against asceticism which had developed so largely in the fourth century. Perhaps the influence of that same reaction is to be seen in the doctrine of the monk Pelagius, who gave his name to the principal heresy on grace: Pelagianism. On this subject Jerome wrote his "Dialogi contra Pelagianos". Accurate as to the doctrine of original sin, the author is much less so when he determines the part of God and of man in the act of justification. In the main his ideas are Semipelagian: man merits first grace: a formula which endangers the absolute freedom of the gift of grace. The book "De situ et nominibus locorum hebraicorum" is a translation of the "Onomasticon" of Eusebius, to which the translator has joined additions and corrections. The translations of the "Homilies" of Origen vary in character according to the time in which they were written. As time went on, Jerome became more expert in the art of translating, and he outgrew the tendency to palliate, as he came across them, certain errors of Origen. We must make special mention of the translation of the homilies "In Canticum Canticorum", the Greek original of which has been lost.


Read more: http://www.ewtn.com/saintsHoly/saints/J/stjerome.asp#ixzz3Eoa9UGQl

Finding Joy in the day, Day 208

Sweeping the floor all clean
Getting laundry done
Studying TOB with amazing people

Saint of the day:
St. Michael, St. Gabriel, & St. Raphael
ARCHANGELS

Information:
Feast Day: September 29

The Sacred Scriptures have revealed the proper names of only three Angels, all of whom belong to the Choir of the Archangels. The names are well known to all, namely: Michael, Gabriel, Raphael. Ancient apocryphal literature of the Old Testament contains several other names of Archangels in addition to the three just mentioned. Like the sources themselves, these other names are spurious. Names like Uriel, Raguel, Sariel, and Jeremiel are not found in the canonical books of Sacred Scripture, but in the apocryphal book of Enoch, fourth book of Esdras, and in rabbinical literature. The Church does not permit proper names of Angels that are not found in the canonical books of the Bible. All such names that were taken from apocryphal writings were rejected under Pope Zachary, in 745. There must have been danger of serious abuses in this regard during that century, because a similar step was taken in a synod held at Aix-la-Chapelle in 789.


Read more: http://www.ewtn.com/saintsHoly/saints/A/archangels.asp#ixzz3Ej1KZsqz

Finding Joy in the day, Day 207

Packer game today, Yay- and a WIN~~!!!!!!
Entertained watching the foreing exchange student cook in the kitchen, dare I say a whole tilapia, skin and all
Fun time with my friend

Saint of the day:
St. Wencelaus

DUKE, MARTYR, AND PATRON OF BOHEMIA
Feast: September 28

Information:
Feast Day: September 28
Born: 903, Prague, Bohemia
Died: September 28, 935, Stará Boleslav, Bohemia
Major Shrine: St Vitus Cathedral, Prague
Patron of: Bohemia, Czech Republic, Prague

Duke, martyr, and patron of Bohemia, born probably 903; died at Alt-Bunzlau, 28 September, 935.

His parents were Duke Wratislaw, a Christian, and Dragomir, a heathen. He received a good Christian education from his grandmother (St. Ludmilla) and at Budweis. After the death of Wratislaw, Dragomir, acting as regent, opposed Christianity, and Wenceslaus, being urged by the people, took the reins of government. He placed his duchy under the protection of Germany, introduced German priests, and favoured the Latin rite instead of the old Slavic, which had gone into disuse in many places for want of priests. Wenceslaus had taken the vow of virginity and was known for his virtues. The Emperor Otto I conferred on him the regal dignity and title. For religious and national motives, and at the instigation of Dragomir, Wenceslaus was murdered by his brother Boleslaw. The body, hacked to pieces, was buried at the place of murder, but three years later Boleslaw, having repented of his deed, ordered its translation to the Church of St. Vitus in Prague. The gathering of his relics is noted in the calendars on 27 June, their translation on 4 March; his feast is celebrated on 28 September.

(Taken from Catholic Encyclopedia)


Read more: http://www.ewtn.com/saintsHoly/saints/W/stwenceslaus.asp#ixzz3Ed4lMR2B

Finding Joy in the day, Day 206

Finding a good deal
New shampoo and conditioner
Meeting a friend for Mass at St. Paul's Cathedral and a movie afterwards

Saint of the day:
St. Vincent de Paul

FOUNDER OF THE VINCENTIANS
Feast Day: September 27
Born: April 24, 1581, Pouy, Gascony, France
Died: September 27, 1660, Paris, France
Canonized: 16 June 1737, Rome by Pope Clement XII
Major Shrine: St Vincent de Paul chapel, Rue de Sèvres, Paris, France
Patron of: charities; horses; hospitals; leprosy; lost articles; prisoners; spiritual help; Saint Vincent de Paul Societies; Vincentian Service Corps; volunteers

Read more: http://www.ewtn.com/saintsHoly/saints/V/stvincentdepaul.asp#ixzz3EXCTeqm3

Finding Joy in the day, Day 205

A sequence of nice days
Trying on fun glasses

Saint of the day:
Sts. Cosmas and Damian
MARTYRS
Feast: September 26

Information:
Feast Day: September 26
Born: 3rd century AD, Arabia
Died: 287 AD, Aegea, Roman province of Syria
Major Shrine: Convent of the Poor Clares in Madrid, Basilica of Saints Cosmas and Damian in Bitonto, Bari, Italy
Patron of: surgeons, physicians, dentists, protectors of children, barbers, pharmacists, veterinarians, orphanages, day-care centers, confectioners, children in house, against hernia, against the plague.

Early Christian physicians and martyrs whose feast is celebrated on 27 September. They were twins, born in Arabia, and practised the art of healing in the seaport Ægea, now Ayash (Ajass), on the Gulf of Iskanderun in Cilicia, Asia Minor, and attained a great reputation. They accepted no pay for their services and were, therefore, called anargyroi, "the silverless". In this way they brought many to the Catholic Faith. When the Diocletian persecution began, the Prefect Lysias had Cosmas and Damian arrested, and ordered them to recant. They remained constant under torture, in a miraculous manner suffered no injury from water, fire, air, nor on the cross, and were finally beheaded with the sword. Their three brothers, Anthimus, Leontius, and Euprepius died as martyrs with them. The execution took place 27 September, probably in the year 287. At a later date a number of fables grew up about them, connected in part with their relics. The remains of the martyrs were buried in the city of Cyrus in Syria; the Emperor Justinian I (527-565) sumptuously restored the city in their honour. Having been cured of a dangerous illness by the intercession of Cosmas and Damian, Justinian, in gratitude for their aid, rebuilt and adorned their church at Constantinople, and it became a celebrated place of pilgrimage. At Rome Pope Felix IV (526-530) erected a church in their honour, the mosaics of which are still among the most valuable art remains of the city. The Greek Church celebrates the feast of Saints Cosmas and Damian on 1 July, 17 October, and 1 November, and venerates three pairs of saints of the same name and profession. Cosmas and Damian are regarded as the patrons of physicians and surgeons and are sometimes represented with medical emblems. They are invoked in the Canon of the Mass and in the Litany of the Saints.

(Taken from Catholic Encyclopedia)


Read more: http://www.ewtn.com/saintsHoly/saints/C/stcosmas_damian.asp#ixzz3ERNNUUwr

Finding Joy in the day, Day 204

Having beautiful women in my life

Feeling blessed by the presence of seminarians, who are willing to give their life to serve the family of God as priests

A good reflection by Saint Catherine of Siena

 

Saint of the day:

St. Finbar

BISHOP

Feast: September 25

 

Information:

Feast Day: September 25

Born: 550 AD, near Bandon, Ireland

Died: 620 AD, Cloyne, County Cork, Ireland

Patron of: Cork

 

Bishop and patron of Cork, born near Bandon, about 550, died at Cloyne, 25 September, 623, was son of Amergin. He evangelized Gowran, Coolcashin, and Aghaboe, and founded a school at Eirce. For some years he dwelt in a hermitage at Gougane Barra, where a beautiful replica of Cormac's chapel has recently been erected in his honour. Finbarr was buried in the cathedral he built where Cork city now stands. He was specially honoured also at Dornoch and Barra, in Scotland. There are five Irish saints of this name.

(Taken from Catholic Encyclopedia)

Finding Joy in the day, Day 203

A quiet morning
Meeting more lovely women
A Wednesday babysitting job

Saint of the day:
St. Pacific of San Severino
MIRACLE WORKER
Feast: September 24

Information:
Feast Day: September 24
Born: 1 March 1653 at San Severino
Died: 24 September 1721 at San Severino
Canonized: 26 May 1839 by Pope Gregory IX

Born at San Severino, in the March of Ancona, 1 March, 1653; died there 24 September, 1721; the son of Antonio M. Divini and Mariangela Bruni. His parents died soon after his confirmation when three years old; he suffered many hardships until in December, 1670, he took the Franciscan habit in the Order of the Reformati, at Forano, in the March of Ancona, and was ordained on 4 June, 1678, subsequently becoming Lector or Professor of Philosophy (1680-83) for the younger members of the order, after which, for five or six years, he laboured as a missionary among the people of the surrounding country. He then suffered lameness, deafness, and blindness for nearly twenty-nine years. Unable to givemissions, he cultivated more the contemplative life. He bore his ills with angelic patience, worked several miracles, and was favoured by God with ecstasies. Though a constant sufferer, he held the post of guardian in the monastery of Maria delle Grazie in San Severino (1692-3), where he died. His cause for beatification was begun in 1740; he was beatified by Pius VI, 4 August, 1786, and solemnly canonized by Gregory XVI, 26 May, 1839. His feast is celebrated on 24 September.

Finding Joy in the day, Day 202

Chatting with some lovely women
Meeting a new study group
A walk in the woods with SPS and kiddos

 

Saint of the day:
St. Pio of Pietrelcina

"The most beautiful Credo is that which comes from your lips in darkness, in sacrifice, in pain, in the supreme effort of an unbending will for good. It is this which, like a stroke of lightning, penetrates the darkness of the soul; it is this which in the flash of the tempest lifts you and leads you to God."
St. Pio

Finding Joy in the day, Day 201

Getting some errands out of the way
A good discussion group
Inspiration from my sister for - Saint of the day

Saint of the day:
St Thomas Villanueva- Sept 22

Finding Joy in the day, Day 200

200 DAYS!
Chatting with my missionary brother's family- Miss them!!!
Oh well no Packer win but still fun to be a Packer Fan!

Quote of the day:
“Perfection is not attainable. But if we chase perfection, we can catch excellence.”
Vince Lombardi

Finding Joy in the day, Day 199

Less than 24 hours to 200 days
Spending the morning with my sister
Visiting with a friend from home who is such an example of a Godly woman
A beautiful day to go to the park with a friend

Quote of the day:
"Never forget what you are, for surely the world will not. Make it your strength. Then it can never be your weakness."
George R.R. Martin

Finding Joy in the day, Day 198

Free parking
Mass
Listening to some good music

Quote of the day:
"The victory over the afflictions which befall you, is, to keep silence."
St. Poemen

Finding Joy in the day, Day 197

Countdown to 200 days of "Finding Joy in the day"
Visiting with some a beautiful Catholic Couple
Glasses Cleaning

Quote of the day:

“The way to get started is to quit talking and begin doing. ” Disney

I agree with this quote with one change, being more of a thinker, I would say- "The way to get started is to quit thinking and start doing" (in my own words...)

Finding Joy in the day, Day 196

A beautiful sunny day
Hearing a great talk
I trip to the park

Quote of the day:
“When you do things from your soul, you feel a river moving in you, a joy.” 
― Rumi

Finding Joy in the day, Day 195

Checking out the Apple Jack Orchard
Spending time with my friend
Seeing a newborn baby

Quote of the day:
"For God judged it better to bring good out of evil than not to permit any evil to exist."
—St. Augustine

Finding Joy in the day, Day 194

A replacement watch, Free
Captain America socks on sale
Resume updates

Quote of the day:
Blessed are the pure in heart, for they will see God.
Matthew 5:8

Finding Joy in the day, Day 192

A long sleep in
Finding ways to stay warm

Quote of the day:
"So please, oh please, we beg, we pray, go throw your TV set away, and in its place you can install, a lovely bookshelf on the wall."
Roald Dahl

Finding Joy in the day, Day 193

Sharing stories
Safe travels for my brother's family
Green Bay Packers' Win

Quote of the day:
"How splendid the cross of Christ! It brings life, not death; light, not darkness; Paradise, not its loss. It is the wood on which the Lord, like a great warrior, was wounded in hands and feet and side, but healed thereby our wounds. A tree has destroyed us, a tree now brought us life"
Theodore of Studios

Finding Joy in the day, Day 191

Making it to mass and Cor Jesu
Finding the book I was looking for
Getting some errands done

Quote of the day:
"We are, most of us, disappointments to Almighty God -- but this need not be so."
- The Triumph of Failure
"Life's purpose is to purify us not to gratify us"
 #vespersAtLourdes

Finding Joy in the day, Day 190

Getting a new book
Meeting a friend for coffee
Vespers at Lourdes

Quote of the day:
"My child you are My delight, you are the comfort of My Heart. I grant you as many graces as you can hold." Jesus to St. Faustina (Diary, Notebook 1:164)

Finding Joy in the day, Day 189

A laid back evening
Chatting with my dad
A great priest to talk to and confessor

Quote of the day:
"I put before you the one great thing to love on earth: the Blessed Sacratment. There you will find romance, glory, honor, fidelity, and the true way of all your loves upon earth."
J.R.R. Tolkien

Finding Joy in the day, Day 188

A temporary babysitting gig
Caribou Coffee
Plugging away at the daily to dos

Quote of the day:
"I have found my destiny at the moment when my soul lost itself in You, the only object of my love... Sufferings, adversities, humiliations, failures and suspicions that have come my way are splinters that keep alive the fire of my love for You, O Jesus."
Diary of Saint Maria Faustina Kowalska 57

Finding Joy in the day, Day 187 - Happy Birthday Mother Mary

Getting home safely
Garden produce
A good study group

Quote of the day:
"O most gracious Advocate, thine eyes of mercy toward us, and after this, our exile, show unto us the blessed fruit of thy womb, Jesus." Hail Holy Queen Prayer

Finding Joy in the day, Day 186

Selfies with Maggie May

Bonding with my family
Bonfire

Quote of the day:
"If any dust of imperfection cling to your heart, be not troubled, but consume it immediately in the fire of divine love, and, sorrowfully asking forgiveness, continue to live in peace."
St. Paul of the Cross

Finding Joy in the day, Day 185

Enjoying the Eve of Destruction with family

Cuddling with my nephew
A sunny, pleasant day

Quote of the day:
"Suffering is the greatest treasure on earth; it purifies the soul. In suffering, we learn who our true friend is.”
― St. Maria Faustina Kowalska (Diary, 342)

Finding Joy in the day, Day 184

Watching the Packer Game in MN

Crafting with friends

Doing an old family favorite

Quote of the day:

“Nothing is ever really lost to us as long as we remember it.” 

― L.M. Montgomery, The Story Girl

Finding Joy in the day, Day 183

Another summer day in September
Organizing my schedule
At least the rock only cracked my window and didn't hurt me

Quote of the day:
"God created us at a specific time for a specific reason. We are not a random molecule but a thought of God." Fr. Troy Przybilla

Finding Joy in the day, Day 182

6 months of greatful days (over the half year mark today)
Having a little free time in the morning
A call from my brother

Quote of the day:
"Sometimes our light goes out but is blown into flame by another human being. Each of us owes deepest thanks to those who have rekindled this light." ~Albert Schweitzer

Finding Joy in the day, Day 181

Spending another moment with my dear friend
Working on plans

Quote of the day:
'Let all our actions be directed to the end that God may be glorified in all things.'
St. Benedict
"The amazing friends I have: I didn’t “find” them; I certainly don’t deserve them; but I do have them. And there is only one feasible reason: because my friends are God’s gift to me in proof of His love for me, His friendship."
Fr. Peter John Cameron, O.P.

Finding Joy in the day, Day 180

Seeing a long awaited friend
Another day off- Happy Labor Day 2014
Testing out another nice park

Quote of the day:
“There is no labor a person does that is undignified -- if they do it right.” --Bill Cosby