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Dominican Center of Studies Macau, 39-41 Alan Court Avenida de sidonio pais, Macau (2024)

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17/08/2024

Feast day of St. Hyacinth of Poland.

St. Hyacinth, also known as Święty Jacek or Jacek Odrowąż, was a Polish Dominican priest and missionary. He is celebrated as the “apostle of the North” and the “Apostle of Poland.” Born into nobility in 1185 at the castle of Lanka in Silesia, Poland, he received an impressive education and became a Doctor of Law and Divinity. After meeting St. Dominic in Rome, he joined the Order of Preachers (Dominicans) in 1220. Hyacinth played a crucial role in spreading Christianity across Poland, Prussia, Pomerania, Lithuania, and other regions. His feast day is celebrated on August 17

06/07/2024

Congratulations
USJ Graduation 🎓🎓 2024

20/05/2024

Our Meditation Today 20 II 05 II 2024
Memorial of the Blessed Virgin Mary, Mother of the Church
Genesis 3:9-15, 20, Ps, 87:1-2, 3 and 5, 6-7, John 19:25-34

Today, the Church celebrates the memorial of the Blessed Virgin Mary as honoring the Blessed Virgin Mary, the Mother of the Church, is rooted in a deep theological understanding of her unique role in salvation history. The readings today provide the role of the Blessed Virgin Mary in the Church and her participation in the saving work of her Son, Jesus Christ.
The Catechism of the Catholic Church affirms that "in celebrating this annual cycle of the mysteries of Christ, Holy Church honors the Blessed Mary, Mother of God, with a special love. She is inseparably linked with the saving work of her Son." This sentiment is echoed by Pope Paul VI, who described the month of May as a time when "Christians, in their churches and their homes, offer the Virgin Mother more fervent and loving acts of homage and veneration."
The reason for this special devotion to Mary is that, as Pope Paul VI explains, "the person who encounters Mary cannot help but encounter Christ likewise. For what other reason do we continually turn to Mary except to seek the Christ in her arms, to seek our Savior in her, through her, and with her?" Mary is the "way by which we are led to Christ," the one who gives us access to her divine Son.
Pope Benedict XVI further elaborates on Mary's role, stating that as the Mother of Christ, she is also the Mother of the Church and the "Spiritual Mother of all humanity." In her, the Church "holds up and admires the most excellent fruit of the redemption, and joyfully contemplates, as in a faultless image, that which she herself desires and hopes wholly to be."
Therefore, the Church's celebration of May as the month of Mary is a recognition of her unique and indispensable role in the plan of salvation. By honoring the Blessed Virgin, the faithful are led to a deeper encounter with her Son, Jesus Christ, the Savior of the world. Mary is the perfect model of faith, charity, and collaboration in the work of redemption, and the Church strives to imitate her example.
Why do we read this passage of the Gospel of John 19:25-34 after Pentecost? We read this passage because it is deeply rooted in the Church's understanding of the significance of this text for the mystery of the Church's birth and mission.
Firstly, John describes the scene at the foot of the cross, where the Blessed Virgin Mary, the Beloved Disciple (traditionally identified as St. John), and the other women stood in witness to Christ's crucifixion. This moment is seen as the birth of the Church, as Christ's pierced side from which "blood and water" flowed is interpreted as the source of the sacraments of Baptism and the Eucharist, the very foundations of the Church.
Secondly, the intimate relationship between Christ and his disciples is represented by the Beloved Disciple. This relationship is the model for the Church's relationship with Christ, as the passage speaks of the believers being "united to him as shoots are to the vine." The Church is born from Christ's self-gift on the cross and is called to abide in him as the source of its life and mission.
Thirdly, it is at Pentecost that the Church is empowered by the Holy Spirit to carry out its mission in the world. The blood and water flowing from Christ's side represent the sacraments through which the Church is continually nourished and strengthened for its journey.
Therefore, the gospel reading today underscores the intimate connection between the paschal mystery, the birth of the Church, and the outpouring of the Holy Spirit - all of which are essential for the Church's life and mission in the world. It is a reminder that the Church's very existence and purpose flow from the saving work of Christ, which is made present and effective through the sacraments and the power of the Holy Spirit.

08/05/2024

The Dominican Order has a deep devotion to the Blessed Virgin Mary and considers her to be the patroness and special mother of the Order.
The Order was entrusted to the protection of the Virgin Mary by Jesus himself, according to a vision experienced by St. Dominic. As the text states, "Then Our Lord, putting his hand upon the shoulders of the Blessed Virgin, said to Blessed Dominic, 'I have entrusted your Order to my Mother.'"
Blessed Humbert of Romans, a former Master of the Order, wrote that the Virgin Mary "is our special Mother, bringing forth, advancing, and defending the Order whose purpose is to praise, to bless, and to preach her Son."
This highlights Mary's active role in protecting and guiding the Dominican Order.
The Dominican habit includes a rosary, and the daily recitation of the rosary is prescribed in the Order's Constitutions. This devotion to the rosary is traced back to a vision where the Virgin Mary gave the rosary to St. Dominic.
The Order celebrates the Patronage of the Blessed Virgin Mary every May 8th, recognizing her as the special patroness of the entire Dominican Order.
Marian devotion is deeply ingrained in Dominican spirituality, with the Salve Regina being sung daily and the Order's association with the Immaculate Conception doctrine.

29/03/2024

On this Good Friday in the Diocese of Macao, the Bishop, Religious Priests and Sisters, and the faithful gather together in a solemn procession of the Way of the Cross. Starting in Flora Garden and culminating at the top of Guia Hill, this annual tradition organized by the lay faithful in the Diocese of Macao holds deep significance for the faithful to enter into a spiritual journey towards Easter.

The Bishop, Religious Priests and Sisters, and the faithful united in the procession carry the weight of the Cross not just symbolically but with hearts open to the depth of Christ’s sacrifice.

In the footsteps of Jesus, they contemplate His suffering, His love, and His ultimate victory over sin and death. Each step taken in this procession echoes the journey of faith, inviting all to meditate on the cost of redemption and the boundless mercy of God. The Way of the Cross in Macao becomes a testimony of faith, a communal prayer of gratitude, and a pilgrimage of the heart.

On Good Friday, we reflect on the profound sacrifice that Jesus made for all of humanity as He walked the way of the Cross. Take us through Jesus’ journey to Calvary, where He bore the weight of our sins and endured unimaginable suffering out of love for us.

As we meditate on each Station of the Cross, we are invited to enter into the mystery of Christ’s passion and death, to contemplate His humility, His obedience to the Father’s will, and His boundless love for each one of us. We see Jesus’ unwavering resolve and His willingness to carry the Cross, knowing that it would lead Him to the ultimate sacrifice for our redemption.

The Way of the Cross reminds us of the reality of sin and the cost of our salvation. It challenges us to reflect on our own crosses, struggles, and sufferings and to unite them with Christ for the greater glory of God. Through the Stations of the Cross, we are called to embrace our own crosses with faith and courage, trusting in the promise of Easter joy and the victory of Christ over sin and death.

As we journey with Jesus along the Way of the Cross, may we be inspired to live lives of selflessness, compassion, and sacrificial love? May we find strength in Christ’s example and draw closer to Him as we contemplate His passion and death on this Good Friday. May we carry our crosses with hope and perseverance, knowing that through the Cross, we find redemption and eternal life in Him.

03/03/2024

REFLECTION ON THE 3rd SUNDAY OF LENT
The first reading from Exodus 20:1-17 presents us with the giving of the Ten Commandments to Moses on Mount Sinai. These commandments are a foundational aspect of God’s covenant with His people, outlining principles for ethical living and a guide for a relationship with God and one another. As we reflect on these commandments, we are called to examine our own lives and see where we may fall short, seeking repentance and renewal in the light of God’s word.
In the second reading from Corinthians 1:22-25, we are reminded of the paradox of the cross – the message of Christ crucified being a stumbling block to some and foolishness to others. Yet, for those who believe, it is the power and wisdom of God. This reading challenges us to embrace the mystery of the cross, to find strength and salvation in Christ’s sacrifice, even when it goes against the wisdom of the world.
The Gospel reading from John 2:13-25
As Jesus enters the temple in Jerusalem, He is disturbed by the sight of money changers and those selling animals for sacrifice within its courts. These practices had turned the sacred space into a marketplace, detracting from the reverence and holiness that should have characterized the house of God. Filled with righteous anger, Jesus overturns the tables, drives out the sellers, and declares, "Take these things away; do not make my Father's house a house of trade."
This act of cleansing the temple serves as a powerful symbol of Jesus's mission on earth. It demonstrates His commitment to restoring true worship, purity, and reverence for God's presence among His people. Through this action, Jesus asserts His authority as the Son of God and the rightful center of worship.
In our own lives, the story of Jesus cleansing the temple challenges us to reflect on the state of our hearts and the sincerity of our worship. Are there areas in our lives where we have allowed distractions, impurities, or worldly concerns to take precedence over our relationship with God? Are we approaching our faith with reverence, humility, and authenticity?
Just as Jesus overturned the tables in the temple, He invites us to allow Him to cleanse and purify our hearts, driving out anything that hinders our worship and devotion to Him. He calls us to seek a deeper relationship with Him, one built on sincerity, love, and reverence.
May the account of Jesus cleansing the temple in John 2:13-25 inspire us to examine our own lives, to remove anything that hinders our worship of God, and to approach Him with hearts that are pure, humble, and wholly devoted to His glory.

05/02/2024

FIFTH SUNDAY ORDINARY TIME: PRAYER AND WORK
On the nth Sunday in Ordinary Time (b), the Liturgy of the Word invites us to follow Jesus in Prayer and in Loving service.

1. LITURGY OF THE WORD
First Reading, Job 7:1-4, 6-7. The Book of Job is a book on suffering as part of life- of every person's life. In the Old Testament, except in the last books, suffering is a sign of sin: health and wealth are considered blessings of God. The life of Job proves that suffering is also part of a just man's life. In today's narrative, called The Lamentation of Life (Taedum vitae), 166 laments his miserable existential situation (he has lost his material possessions, his children and his health); his situation is made more miserable because then, there was not yet hope in heaven. Job is a type of the Lord Jesus, the Suffering Servant, for whom - and for us suffering is a suffering in hope – hopeful suffering: Good Friday ends up in the resurrection. Thus, Jesus teaches us to be detached, for we are on the way to God to heaven. What matters is to be patient and trust in the Lord.
Second Reading, I Cor 2:1-5. St. Paul tells the Corinthians of his ministry: "The proclamation of the Gospel. He is totally committed to it. His payment? His passionate love for and fidelity to his call, a call to preach the
News of Jesus, especially to the gentiles or pagans. The Apostle of the Gentiles tells us in his Letter to the Colossians (Col 3:23) "What you do, do it with your whole soul," in our words and deeds, in our preaching, we try to imitate Paul by trying always to announce the good news of salvation of Jesus with zeal and enthusiasm: the fire of preaching is charity and its flame, zeal - according to St. Francis de Sales.

The Holy Gospel, Mark 1-29-39. We all plan- have to plan – our life: our long-term goals, our intermediate goals, and our daily goals. In the Holy Gospel for his Sunday, St. Mark, the evangelist, narrates to us a day in the life of Jesus. The Lord starts the day by praying - as a human being – alone with God, for strength for the day's work: serving all, healing (the mother-in-law of Peter and many others) and preaching the Gospel of salvation with authority and compassion; and finally, he ends the day with solitary prayer, too. (He also prayed publicly with the community - he went to the Synagogue).
He is the example and model to follow by serving others (like Peter's mother-in-law, who answers her healing with service), by healing and announcing the Good News through good deeds and words, and by beginning and ending every day with prayer, the fountain of our strength.

2. MEDITATION AND OUR RESPONSE

Like the disciples, (1) we go to Jesus in prayer to examine our relationship with the Blessed Trinity and to ask for his help because we believe in him, and without him, we can do nothing. We take to God through Jesus in the Spirit, the needs of the people.
Like Our Lord, we have to pray always, and like him, we begin every day with prayer. Through Jesus in the Spirit, we go to God the Father: in the depth of our soul in solitary meditation, in common prayer, in the Eucharist, in the poor. We go to God to ask for his grace, the grace we need every day to be
faithful to our work, to our brothers and sisters - to the Blessed Trinity. The Holy Eucharist is the unique event in which we ask God through Jesus in the Holy Spirit to give us the water we need for the day, for every day: "Give us this day our daily bread."(Not only asking for my bread but our bread: mine and yours, and especially for bread for those who have no bread and with whom we have to share our bread - according to our possibilities and freely).
We go to Jesus (2) to learn from him. The Lord keeps telling us to imitate his way of life his loving service to others. The authentic meaning of our life is to serve others in love: "To live is to love." ("In the evening of life-[of every day]- we shall be examined on love").
To live for us is to love. To be able to walk, we need one love with two feet: one foot, the love of God, and the other foot, love of neighbor. This love is the only thing that will accompany us when we die. For us Dominicans, this double love is expressed in our motto: contemplari et contemplata aliis tradere: to contemplate, that is, to meditate on God's word, and to give to others the fruits of our prayerful contemplation, that is, to preach the Good News of Jesus by our deeds and words.
(3) Furthermore, we go to Jesus to learn that authentic prayer is deeply connected with good work: "Prayer with no good works is not effective... For he who on the day of the last judgment will reward good works and almsgiving, today also listens favorably to prayers which come from good deeds." (St. Cyprian). St. Augustine reminds us: Your prayer is like a conversation. When you read, God is talking to you; when you pray, it is you who are talking to him.
In this Holy Eucharist, we are asked to pray for others for all those in need; to pray for peace in our warring world. particularly the urgent needs of the day – the need of peace the end of war, in which all lose, because hatred increases and personal, national and international selfishness increases. May the Lord soften the hardened hearts of the leaders in our world!
Through the coming week (the last week of Ordinary Time before Lent), let us offer to God some personal sacrifices - for peace in our hearts, in our families and communities, and in the world. Let there be peace on earth, and let it begin with each one of us.

15/11/2023

Saint Albert the Great a Doctor of the Church, was known for his vast knowledge in various fields, including philosophy, theology, and natural science. His dedication to learning and scholarship serves as an inspiration for seekers of knowledge and truth.

On this feast day, we are reminded of Saint Albert's commitment to the pursuit of wisdom and understanding. His contributions to the fields of science and philosophy continue to impact the world today. Saint Albert's life serves as a testament to the harmonious relationship between faith and reason, and his legacy encourages us to seek knowledge and truth in all aspects of our lives.

As we commemorate the feast day of Saint Albert the Great, let us reflect on his teachings and strive to emulate his dedication to learning, understanding, and the pursuit of truth. May his example inspire us to approach our own pursuits with a spirit of curiosity, diligence, and faith.

18/08/2023

OUR MEDITATION ON TODAY'S READING IS ON THE "SACRAMENT OF MARRIAGE"
The essence of the sacrament of marriage, according to Catholic teaching, is the lifelong covenantal union between a man and a woman. The Catholic Church views marriage as a sacred institution established by God, where a man and a woman become husband and wife and enter into a partnership of love, unity, and mutual support.
The sacrament of marriage signifies and participates in the love and unity of Christ and the Church. The relationship between a husband and wife is meant to reflect the self-giving love of Christ for his Church. Just as Christ loved the Church and gave himself up for her, a spouse is called to love their partner unconditionally, sacrificially, and with fidelity.
The essential elements of the sacrament of marriage are the consent given by the couple to enter into a lifelong commitment, the exchange of vows, and the consummation of the marriage through the physical union. Through the sacrament, the couple receives the grace and blessing of God, enabling them to fulfill their mutual responsibilities and to love and support each other as they journey through life together.
Marriage in the Catholic Church is considered a permanent and indissoluble bond, reflecting the unbreakable love and commitment between Christ and the Church. Divorce is not recognized by the Church, although certain circumstances may allow for the declaration of nullity, which means the marriage was invalid from the beginning. The Church encourages married couples to seek unity, forgiveness, and growth in their relationship, with the understanding that marriage is a lifelong journey of love, service, and sanctification.

17/08/2023

What is the difference between Assumption and Ascension?
In Catholic teaching, assumption and ascension are two distinct concepts referring to different events in the life of Jesus and Mary.

Assumption refers to the belief that Mary, the mother of Jesus, was taken up into heaven, body and soul, at the end of her earthly life. It is considered a dogma of the Catholic Church, meaning it is an essential belief that all Catholics are required to accept. The Assumption of Mary is not explicitly mentioned in the Bible, but it is based on ancient Christian traditions and the belief that Mary, being sinless and the mother of Jesus, had a unique role in salvation history. The Assumption is celebrated annually by Catholics on August 15th, and it is also recognized by the Eastern Orthodox Church.

On the other hand, ascension refers to the event where Jesus, after his resurrection, physically ascended into heaven. According to the Gospels, Jesus appeared to his disciples for forty days after rising from the dead and then ascended into heaven in their presence. This event is mentioned in the Bible, specifically in the Gospel of Luke and the Acts of the Apostles. The Ascension of Jesus is celebrated by Catholics on Ascension Thursday, which falls forty days after Easter Sunday.

While both assumption and ascension involve the idea of going up into heaven, they differ in their subject and nature. The assumption pertains to Mary being taken up into heaven by the power of God, while the ascension refers to Jesus' own ascent into heaven. Mary's assumption is seen as a special privilege granted to her by God, while Jesus' ascension marks the completion of his earthly mission and his return to the Father.

17/08/2023

Study and prayer
Our prayer and contemplation help to enrich the ministry of preaching the truth of the word of God. Likewise, the grace of preaching presupposes actual prayer life or contemplation, as Saint Thomas Aquinas says Dominican is called to hand on the fruit of contemplation, therefore, our way of prayer is not for the sake of contemplation alone, but to preach. Prayer is the most important source for all preachers should practice in their daily life. For us Dominican praying liturgy is common but private prayer is also important.

Dominicans do not have a special way of prayer but imitate Dominic whose prayer is always simple and ecclesial. Our way of prayer is simple and has a goal of contemplation of the divine truth and building a close relationship with God (LCO 66 I ). The best and most genuine contemplation is reading the scripture the word of God and the study of true wisdom.

Contemplation is closely related to study, the best source for our study is the divine revelation, in Dominican tradition contemplation embraces both prayerful meditation and love of study two complementary approaches to nourishing one mind and one heart to the love of preaching the truth which is Christ himself. And so the study is the act of love, a way of searching Christ and pondering the beauty and wisdom of the word of God. Contemplation serves our mission of preaching, therefore preaching is not the end of the order, but it is rather utmost necessity to that end, which is preaching and labouring for the salvation of souls, for without study cannot do anything either.

It is important to keep in mind that study is for us Dominicans means growing in love with the truth, through study, not all Dominicans are necessarily expected to be scholars. We are the instrument of God, for he has given us the intellect to study and the right to use both our faith and reason to find God leads to God for he is the giver of all truth, in the case we recalled, Aquinas is the best teacher and model (LCO 82 I), as children of God following Dominic’s footsteps we are thirst for truth, and opened minded from whomever or wherever we may be found, for we are the beggar of truth.

Saint Albert the Great teacher of Aquinas said the whole world is theology for us because the heavens proclaim the glory of God. It is through the study by seeking to understand things and each other, and the beauty of God’s creation, admire his greatness, and become humble ourselves before him.

15/08/2023

Pluralistic religions allow for a plurality of autonomous paths to
salvation. They regard God’s universal will for salvation as undeniable
and mysteriously omnipresent. This is reflected in the religious variety or religious biodiversity. If God’s mysterious presence can be found everywhere, then it is also conceivable that we encounter Him in religions, which can be seen as sacred sites of God’s presence. That is the reason for religions to enter into inter-religious dialogue: a dialogue which manifestly does not seek to convert the other person and get him to renounce his faith, in order to incorporate him into one’s own faith, but which offers the possibility of looking for God’s presence where it is revealed – in all religions.

04/07/2023

IS IT FITTING TO PRAY?
In Luke’s gospel we read “We ought always to pray and not to faint.” A three fold error regarding the prayer existed among the ancients for some maintained that human affairs were not directed by divine providence; whence it followed that it was altogether vain to pray or worship God; of such we read “you have said he labored in vain that served God.”
The second opinion was that all things even human affairs happened of necessity, whether from the immutability of divine providence, or from necessity opposed by stars or from the connection causes and this opinion of course excluded all utility from prayer. The Third opinion was that human affairs were indeed directed by divine providence and that human affairs did not happen of necessity, but that divine providence was challengeable and that consequently its dispositions were changed by our prayers and by other acts of religious worship. This views however, elsewhere shown to be wrong.

Consequently we have so to set forth the utility of prayer as neither to make things happen necessity because subject to divine providence, nor to suggest that the arrangements of divine providence are subject to change.
To bring this out clearly we must consider that divine providence not merely arranges what effects shall take place, but also from what causes they shall take place, but also from what causes they shall proceed, and in what order.
But among other causes human acts are causes of certain effects. Hence men must do certain things not so that their acts my change the divine arrangement, but that by their acts they may bring about certain effects according to the order arranged by God; and it is the same with natural causes. It is the same too in the case of prayer. For we do not pray in order to change the divine arrangements, but in order to win that which God arranged should be fulfilled by means of prayers; as St. Gregory ‘s words: “Men by petitioning may merit to received what Almighty God arranged before the ages to give them”.
Some, however, maintain that prayer is futile thus:
1. Prayer is necessary in order that we may bring our wants to the notice of Him to Whom we make the petition. But our Lord says “your Father know that ye have need of all these things.”
But it is not necessary for us to set forth our petitions before God in order to make known to Him our needs or desires, but rather that we ourselves may realize that in these things it is needful to have recourse to the divine assistance.
2. Again, by prayer the mind of him to whom it is made is prevailed upon to grant what is asked of him; but the mind of God is unchangeable and inflexible: “the Triumpher in Israel will not spare, and will not be moved to repentance; for He is not man that He should repent.” Consequently it is unavailing to pray to God.
But our prayer do not aim at changing the divine arrangements, but at obtaining by our prayers what God has arranged to give us.

Our consideration of the influence of the human will must be both existential and ontological, we must see both dimensions how it function as our own conscious existence as human and how it has objectively effect in the world around us. We are conscious of making free decisions. We choose to do something as we are consciously aware of our ability to do something else. These choice and decisions constitute us the kind of persons we are give shape and characters to our personalities. This is the existential aspects of will’s activity.

04/07/2023

IS PRAYER AN ACT OF APPETITIVE POWER?
St. Isidore says “To pray is the same thing as to Speak” Speaking, however, is belong to the intellect. Hence, prayer is not an act of appetitive power, but the intellect's faculties.
According to Cassiodorus on those words the psalmist: Hear my prayer o lord and my supplication, give ear to my tears, Prayer means lips reasoning.
There are two reasons concern on reasoning first is speculative reason and the second is practical reason. The differences between two is the speculative reason is merely apprehends things, while practical reason is not only merely apprehends things, but actually causes them.
One thing is the cause of another in two ways: in one way “perfectly” namely as inducing a necessity as happen when the effect come entirely under the power of cause; in another away “imperfectly” namely by merely disposing to it as happens when an effect is not entirely under the power of a cause.
However, reason is in two ways the cause of the certain things: one way as imposing a necessity, and in this way it belongs to the reason to command not merely the lower faculties and the bodily members, but even men who are subject to us, and this done by giving commands. In another way as inducing, and in some sort disposing to, an effect; an in this way the reason asks for something to be done by those who are subject to it, whether they be equals or superiors.
But both of these namely to command something or ask or beg something to be done imply a certain arrangement as when a man arranges something to be done by somebody else. As the philosopher says: Reason asks for the bets things.
Therefore, we speak of prayer as implying a certain asking or petition for, as St. Augustine says, “prayer is a certain kind of petition, so too St. John Damascene says “prayer is asking of fitting things from God.”
Hence it is clear that the prayer we are speaking here is an act of the reason. Hence some might said prayer is an act of appetitive power thus the whole object of prayer it to be heard and the psalmist says that it is our desires which are heard: The Lord hath heard the desire of the poor (P 26:4). Prayer is desire but desire is an act of the appetitive powers.
But the Lord is said to hear the desires of the poor either because their desire is the reason why they ask. Since our petitions are in a certain sense the outward expression of our desires or this may be said in order to show the swiftness with which he hears them even while things are only existing in the poor man’s desire; God hears them even before they are expressed in prayer. And this accord to the word of the prophet Isaiah: And it shall come to pass that before they shall call I will hear, as they are yet speaking I will hear.
Cajetan’s view Prayer demands of the petitioners a two fold union with God: The first one is general the union that is of friendship --- and is produced by charity, so that further on we shall find the friendship arising from charity enumerated among the conditions for infallibly efficacious prayer. The second kind of union may be termed substantial union; it is the effect of the prayer itself. It is that union of application by which the mind offers itself and all it has to God in service. By devout affections by meditations and by external acts.

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