Podcast appearances and mentions of James Tissot

Read OnlineThen Judas the Iscariot, one of his disciples, and the one who would betray him, said, “Why was this oil not sold for three hundred days' wages and given to the poor?” John 12:4–5Jesus was with His disciples at the home of Lazarus, Martha and Mary. He regularly spent time at their home and was close to them. This meal took place just before Jesus entered into Jerusalem for the first Palm Sunday and Holy Week. It was six days before Jesus would die on the cross.Recall that Lazarus had recently been raised from the dead by Jesus and also that Mary, Lazarus' sister, was deeply devoted to Jesus and is recorded as the one who sat at His feet, while her sister Martha served. During this visit, Mary offered another act of devotion to Jesus when she anointed Him with “a liter of costly perfumed oil.” She offered Him an act of love and devotion. The Scripture passage above records Judas' response as he also was at the meal. Jesus rebukes Judas and defends the act of devotion given by Mary, and the meal continues on. One clear lesson this teaches us is that nothing is too good for our Lord. It's true that we must do our part to help care for the poor, but Jesus' response to Judas is quite interesting. He says, “Leave her alone. Let her keep this for the day of my burial. You always have the poor with you, but you do not always have me.” Jesus was not downplaying the importance of caring for the poor; He was emphasizing the importance of offering acts of love and devotion to Him.As we enter into this the holiest week of the year, we are given this image of Mary lavishing upon Jesus this liter of costly perfumed oil as a way of inviting us to do the same. Though we serve Christ in others who are in need, we must also seek to regularly offer Him devotion and love directly, even in ways that others may think is excessive. Honoring Him, expressing our love, spending time with various devotions, praying for extended periods of time, and even offering Him our financial resources are all ways in which we give Jesus the glory that is due Him. Reflect, today, upon ways in which you can imitate this act of loving devotion offered by Mary to Jesus. In what ways can you pour forth in an abundant way your time, money, talents, and energy upon our Lord? How can you best express your devotion to Him this Holy Week? Seek out ways to do this directly for the one and simple reason that you love our Lord and want to express that love this week. My glorious Jesus, You are worthy of all praise and honor. You are worthy of our deepest devotion and love. As I enter into this Holy Week, I pray that it will be a time in which I may express my deepest love for You. Help me to pour forth that love in abundance this week so as to show You the glory and praise You deserve. Jesus, I trust in You.  James Tissot, Public domain, via Wikimedia CommonsSource of content: catholic-daily-reflections.comCopyright © 2025 My Catholic Life! Inc. All rights reserved. Used with permission via RSS feed.

Read Online“If I do not perform my Father's works, do not believe me; but if I perform them, even if you do not believe me, believe the works, so that you may realize and understand that the Father is in me and I am in the Father.” John 10:37–39These words spoken by Jesus took place during the feast of the Dedication in Jerusalem. Jesus had been preaching clearly about His relationship with the Father in Heaven, and this was causing some to become outraged to the point of them trying to arrest Him right then and there. But He escaped and went back into the wilderness where He had been baptized by John. As Jesus remained there in the desert, many people came to Him to be with Him and to listen to His words. As they listened, they began to believe.It's interesting to note the contrast of reactions. In Jerusalem within the Temple area, among large crowds gathered for the feast of the Dedication, Jesus was increasingly rejected and persecuted. But when He returned to the desert and people had to come to see Him, they listened and believed. This contrast presents us with one way in which we will more easily grow in our faith and help others grow in their faith. Specifically, we are invited to go into the “desert” to encounter our Lord, away from the busyness of life, and we must also invite others to join us in such a journey.It's true that, while in Jerusalem, there were people who happened to stumble upon Jesus as He was teaching and were moved by His word and came to believe. But it's also clear that, when people had to commit to the effort of seeking Him out in a deserted place, His words were even more transformative. In our own lives, within the ordinary activities of life, such as regular attendance at Mass, we will be given the opportunity to hear the Gospel and deepen our life of faith. But all of us need to take time to seek Jesus out “in the wilderness,” so to speak, so as to be even more disposed to hear Him and believe. These “desert experiences” come in many forms. Perhaps it's an experience as simple as going into your room alone to pray and ponder the Word of God. Or perhaps it's a participation in a Bible study, an online devotional program, or parish catechesis event. Or perhaps it's the choice to go away for a weekend or longer for a guided retreat where all you do for some time is pray and listen to our Lord.Throughout history, saint after saint has shown us the value of going off to pray to be with our Lord, in a place where the many other distractions of life and the many voices of the world are silenced, so that God can speak to the heart and so that we can more fully respond.Reflect, today, upon the invitation Jesus is giving you to go out to meet Him in the wilderness. Where is that place? How can you accomplish this short journey while keeping up with the important duties of life? Do not hesitate to seek out the desert to which our Lord is calling you, so that you will be able to meet Him there, listen to His voice, and respond with complete generosity.My Lord Jesus, You are calling me to enter deeper into a relationship of love with You, my divine Lord. Give me the grace I need to say “Yes” to You and to enter into the desert of silence and prayer I need so as to hear Your voice. Draw me to You, my Lord, and help me to more fully believe all that You wish to say. Jesus, I trust in You.  James Tissot, Public domain, via Wikimedia CommonsSource of content: catholic-daily-reflections.comCopyright © 2025 My Catholic Life! Inc. All rights reserved. Used with permission via RSS feed.

Read OnlineJesus said to them, “Amen, amen, I say to you, before Abraham came to be, I AM.” So they picked up stones to throw at him; but Jesus hid and went out of the temple area. John 8:58–59When Moses encountered God in the burning bush, God revealed His name: I AM. The Catechism of the Catholic Church teaches that this revelation of God's name “​​is at once a name revealed and something like the refusal of a name.” It expresses that God is “infinitely above everything that we can understand or say.” He is the “hidden God.” He is also a “God who makes himself close to men” at each and every moment of our lives (See CCC #206).In our Gospel today, Jesus identifies Himself with this hidden God. He states that He alone knows His Father and that the Father glorifies Him because He is the great I AM. To the people of that time, this was a shocking revelation, at least to those who failed to comprehend this truth in faith. But that mysterious name reveals to us not only the essence of God, it also reveals how we ought to relate to this infinite, hidden, exalted and glorious God.As Jesus revealed His identity, He did not say, “before Abraham came to be, I was.” He says, “I AM.” This reveals that Jesus not only existed before Abraham, but that His existence transcends all time. He always and everywhere IS. Though this might seem overly philosophical to some, it is an important concept to understand for two important reasons. First, it gives us greater insight into God. But, second, it reveals to us how we ought to relate to God every day.God is not a God of the past. He is not a God of the future. He is a God of the present moment. If we are to enter into a relationship with God, then we must realize that we can only encounter Him in the present moment. He is the Here and Now, so to speak. And we must seek Him here and now, in this present moment alone.Sometimes we find ourselves dwelling on the past. To the extent that our past has helped or hurt us in this present moment, we need to address it. But the way this is done is by seeking God's healing grace today, allowing the past to disappear into His abundant mercy. Other times we try to live in the future, becoming anxious about what is to come. But God does not dwell in the future for, to Him, all time is here and now. Therefore, we ought not to become anxious about the future, worry about it or try to live in it now. All we have is this present moment, and it is in this moment that God comes to meet us. He is here, and we must meet Him here, turning to Him and His grace today. Reflect, today, upon this deep and mysterious revelation from our Lord. Think about his identity as the great “I AM.” Ponder that name. Ponder its meaning. See it as a way by which Jesus is inviting you to encounter Him in this present moment alone. Live in this moment. The past is gone; the future is not yet here. Live where God exists, here and now, for that is the only place that you will meet our Lord. My Lord, You are the Great I Am. You transcend all time. Help me to meet You today, to let go of the past, to look forward to the future, and to live with You in this moment alone. As I meet You here, dear Lord, help me to love You with all my heart. Jesus, I trust in You.  James Tissot, Public domain, via Wikimedia CommonsSource of content: catholic-daily-reflections.comCopyright © 2025 My Catholic Life! Inc. All rights reserved. Used with permission via RSS feed.

Read OnlineTax collectors and sinners were all drawing near to listen to Jesus, but the Pharisees and scribes began to complain, saying, “This man welcomes sinners and eats with them.” So to them Jesus addressed this parable. Luke 15:1–3This is good news! Our Lord “welcomes sinners and eats with them.” For that reason, there is room at His table for you!Sometimes it's hard to admit that we are sinners. Of course we know in our minds that we are. But our pride can easily lead us to justify our sin, downplay it and conclude that we are not that bad after all. If you find yourself thinking this way, be careful. Doing so will make you like the Pharisees and scribes in the passage above. Clearly they did not see themselves as sinners, which is why they condemned Jesus for welcoming sinners and eating with them. The passage above comes from the beginning of Chapter 15 of Luke's Gospel and serves as an introduction to three subsequent parables. First, our Lord tells the Parable of the Lost Sheep, then the Parable of the Lost Coin, and then the Parable found in the rest of today's Gospel passage, the Parable of the Lost Son. In the first parable, the shepherd who finds his lost sheep rejoices. In the second parable, the woman who finds her lost coin rejoices. And in the parable we read today, the father who finds his lost son rejoices and throws a party to celebrate.Return, again, to the passage above that introduces these three parables: “Tax collectors and sinners were all drawing near to listen to Jesus.” Once they drew near, Jesus spoke to them about the joy of finding that which was lost. Perhaps as Jesus initially spoke about the finding of the lost sheep and lost coin, this would have resonated with these tax collectors and sinners to a certain degree. But then our Lord tells them the long and detailed story about this boy who disrespects his father, takes his inheritance, squanders it on illicit living, and ends up with nothing. The story expresses the confusion of this boy, his desperation, his guilt and his shame. We learn of his interior thinking, reasoning, fears and anxiety.As you ponder this parable, try to understand the effect that it would have had upon the tax collectors and sinners who all drew near to our Lord. They were spiritually hungry, just as the prodigal son was. They had a past full of regret, just as this boy. They were unsatisfied in life and were looking for a way out, just as this son of the loving father was. For these reasons, those tax collectors and sinners who drew near Jesus would have been mesmerized by all that Jesus taught them and filled with hope that they, too, could share in the joy that was so generously bestowed upon this wayward son. Reflect, today, upon the touching image of these tax collectors and sinners drawing near to Jesus. Though they may have had a certain fear and caution, they would have also had hope. Try to understand what they must have thought and felt as they heard this story of the father's abundant mercy. Think about how they would have related as they discovered that there was hope for them, too. If you struggle with being like the scribes and Pharisees, reject that temptation. Instead, see yourself as one of those sinners who drew near to our Lord and you will be the cause of joy in the Heart of the Father in Heaven. Most loving and compassionate Lord, tax collectors and sinners were drawn to You. They found in You someone Who could free them from the burdens they carried within. Please help me to see myself as one of those humble souls in need of You and Your mercy. I reject my pride that leads me to self-justification and pray for humility so that I can come to You and gladden the Heart of the Father in Heaven. Jesus, I trust in You.Source of content: catholic-daily-reflections.comCopyright © 2025 My Catholic Life! Inc. All rights reserved. Used with permission via RSS feed.James Tissot, Public domain, via Wikimedia Commons

Read Online“But if it is by the finger of God that I drive out demons, then the Kingdom of God has come upon you.” Luke 11:20The Kingdom of God can come upon us in a variety of ways. The line from today's Gospel above comes in the middle of a story of Jesus casting out a demon from a man who was mute. Once the demon was cast out, the mute man began to speak, and all were amazed. And though some were amazed and grew in faith as a result, others turned their amazement into irrationality. The irrationality of some was that they saw what Jesus did, but they didn't want to accept that His power was divine. Therefore, some of them said, “By the power of Beelzebul, the prince of demons, he drives out demons.” They couldn't deny that Jesus drove out a demon, since they saw it happen with their own eyes. But they were unwilling to accept Jesus' divinity, so they jumped to the irrational conclusion that Jesus' act was done by the power of “the prince of demons.”This irrational stance of some people is one of the most dangerous stances one can take. It's the stance of an obstinate heart. They were given the incredible witness of the power of God at work but refused to respond in faith to what they witnessed. For those who are obstinate, when the Kingdom of God comes upon them, as Jesus stated above, the effect is that they react in a violent, angry and irrational way. This form of reaction is exceptionally prevalent today in the secular world. Many in the secular media, for example, constantly react violently and irrationally to all that is part of the Kingdom of God. As a result, the evil one easily misleads many, causing confusion and chaos.For those who have eyes to see clearly, this violent and irrational rejection of the Kingdom of God is very clear. And for those with faith and an open heart, the pure message of the Gospel is like water to a dry and parched soul. They soak it up and find great refreshment. For them, when the Kingdom of God comes upon them, they are energized, inspired and driven with a holy passion to further God's Kingdom. Irrationality disappears, and God's pure Truth prevails.Reflect, today, upon your heart. Are you obstinate in any way? Are there teachings from Christ and His Church that you are tempted to reject? Is there some truth that you need to hear in your personal life to which you find it difficult to be open? Pray that the Kingdom of God come upon you today and every day and, as it does, that you will be a powerful instrument of its establishment in this world.My glorious King of all, You are all-powerful and have full authority over all things. Please come and exercise Your authority upon my life. Come and establish Your Kingdom. I pray that my heart be always open to You and to the direction you give. Jesus, I trust in You.James Tissot, Public domain, via Wikimedia CommonsSource of content: catholic-daily-reflections.comCopyright © 2025 My Catholic Life! Inc. All rights reserved. Used with permission via RSS feed.

Read OnlineWhen the people in the synagogue heard this, they were all filled with fury. They rose up, drove him out of the town, and led him to the brow of the hill on which their town had been built, to hurl him down headlong. But he passed through the midst of them and went away. Luke 4:28–30One of the first places Jesus went to begin His public ministry was His own home town. After entering the Synagogue and reading from the Prophet Isaiah, Jesus proclaimed that the prophecy of Isaiah was now fulfilled in His very person. This caused His townspeople to be outraged at Him, thinking He was blaspheming. So they shockingly sought to immediately kill Jesus by driving Him out of their town to the brow of a hill off which they meant to throw Him. But then something fascinating happened. Jesus “passed through the midst of them and went away.”The Father eventually permitted the grave evil of the death of His Son to take place, but only in His time. It's unclear from this passage how Jesus was able to avoid being killed right then at the beginning of His ministry, but what's important to know is that He was able to avoid this because it was not His time. The Father had more for Jesus to do before He would permit Him to offer His life freely for the salvation of the world.This same reality is true for our own lives. God does permit evil to happen, at times, because of the irrevocable gift of free will. When people choose evil, God will allow them to proceed—but always with a caveat. The caveat is that God only permits evil to be inflicted upon others when that evil is able to be ultimately used for God's glory and for some form of good. And it is only permitted in God's time. If we do evil ourselves, choosing sin rather than the will of God, then the evil that we do will end in our own loss of grace. But when we are faithful to God and some external evil is imposed upon us by another, God permits this only when that evil can be redeemed and used for His glory.The best example of this is, of course, the passion and death of Jesus. A far greater good came forth from that event than the evil itself. But it was only permitted by God when the time was right, in accord with God's will. Reflect, today, upon the glorious fact that any evil or any suffering inflicted upon you unjustly can end in the glory of God and the greater salvation of souls. No matter what you may suffer in life, if God permits it, then it is always possible for that suffering to share in the redeeming power of the Cross. Consider any suffering you have endured and embrace it freely, knowing that if God permitted it, then He certainly has some greater purpose in mind. Surrender that suffering over with the utmost confidence and trust and allow God to do glorious things through it. God of all wisdom, I know that You know all things and that all things can be used for Your glory and for the salvation of my soul. Help me to trust You, especially when I endure suffering in life. May I never despair when treated unjustly and may my hope always be in You and in Your power to redeem all things. Jesus, I trust in You.James Tissot, Public domain, via Wikimedia CommonsSource of content: catholic-daily-reflections.comCopyright © 2025 My Catholic Life! Inc. All rights reserved. Used with permission via RSS feed.

Read Online“‘For three years now I have come in search of fruit on this fig tree but have found none. So cut it down. Why should it exhaust the soil?' He said to him in reply, ‘Sir, leave it for this year also, and I shall cultivate the ground around it and fertilize it; it may bear fruit in the future. If not you can cut it down.'” Luke 13:7–9Imagine for a moment that you were the owner of the orchard in which this fig tree was planted. After the gardener asked you to wait for one more year and promised to fertilize the unfruitful fig tree and cultivate the ground around it, you agreed. Then imagine coming to inspect that same fig tree the next year. Imagine three scenarios. First, what would you do if, once again, there were no figs present? Second, what if there were only a few figs? Third, what if the tree suddenly produced an abundance of good fruit?It seems clear that in the first scenario, if for the fourth year in a row not a single fig was produced, it would be time to cut down the tree. This depicts the justice of God sent forth on those who obstinately resist His grace. In the second scenario, the decision might be more difficult. If the tree produced only a few figs for the first time, then perhaps that would provide enough hope for the future of that tree to ask the gardener to continue caring for it. This depicts those who are in a state of grace but are still lazy in their service of the will of God. In the third scenario, however, the reaction of the owner of the orchard would be clear. There would be much excitement and gratitude that the gardener's good work paid off.Jesus is the Gardener, and we are the fig tree. This parable should lead us to look at our lives and examine whether or not we bear good fruit for the Kingdom of Heaven. Jesus comes to you to cultivate the soil of your heart, fertilizing it with His holy Word, watering it with His Sacraments and doing all He can to give you the opportunity to produce the fruit of charity in your life. How successful are these actions of our Lord in your life?Too often, when we see only a little good fruit being borne from our lives, we are satisfied. And though any good fruit is good, we are wasting our lives if we do not do all we can to become as abundantly fruitful as possible. Imagine the joy in the Hearts of our Lord and the Father in Heaven if they were to look upon you and see good fruit being produced beyond expectation. Why wouldn't this be your goal in life? Our Lord is patient, but He is also just. Do not try His patience, and do not succumb to His justice. Reflect, today, upon the image of you being this fig tree and our Lord as the divine Gardener. Commit yourself to His actions of tilling and fertilizing. You do so by strengthening your commitment to reading and understanding the Word of God, by participating more fully in the Sacraments, by being more focused upon your daily prayer, by examining your conscience more fully, and by sincerely confessing your sins. Do all you can to cooperate with the action of our divine Gardener and you will be amazed at the good fruit that begins to pour forth from your life. My divine Gardener, You have committed Yourself to the humble work of tilling the soil of my heart and fertilizing it with Your abundant mercy. I choose, this day, to respond to Your grace and pray that my cooperation with You will produce an abundance of good fruit in my life for Your glory and the building up of Your Kingdom. Jesus, I trust in You.Image: The Vine Dresser and the Fig Tree (Le vigneron et le figuier) - James Tissot, Image via picyrlSource of content: catholic-daily-reflections.comCopyright © 2025 My Catholic Life! Inc. All rights reserved. Used with permission via RSS feed.

Read Online“Whoever causes one of these little ones who believe in me to sin, it would be better for him if a great millstone were put around his neck and he were thrown into the sea.” Mark 9:42St. Bede, an early Church Father, states that “he who is great, whatever he may suffer, departs not from the faith; but he who is little and weak in mind looks out for occasions of stumbling.” In other words, the “little ones” here could be understood to be those who are weak in faith and are constantly looking for reasons to depart from the faith.Consider who might struggle with this tendency in your own life. Perhaps there is a family member who continually questions the practice of the faith, perhaps someone you know considers himself or herself a “fallen away Catholic.” According to St. Bede, these are the “little ones” of whom Jesus is speaking.When dealing with someone who appears to lack faith, expresses doubts and disagreements, is caught in a life of manifest sin, or has begun to walk away from the practice of the faith, there can be a temptation to criticize, argue or condemn. If this is a temptation you struggle with, then listen closely to Jesus' words: “Whoever causes one of these little ones who believe in me to sin…” We cause those who are weak in faith to sin when we fail to show an abundance of virtue toward them during their struggles. Deep down, most people who are struggling with a life of sin or a weakness of faith do, in fact, have some faith. They do believe in God. But their faith is often easily shaken, and they can be easily pushed further away from God if we fail to exercise the necessary virtues of patience, compassion and mercy they need.With that said, we also have to avoid offering a “compassion” that is not grounded in the truth. On this point, St. Gregory states: “If a stumbling block is laid before men in what concerns the truth, it is better to allow the offense to arise, than that the truth should be abandoned.” In other words, it is not compassionate or merciful to show support for another in their error so as to make them feel good. The truth of the Gospel must never be abandoned; instead, that truth must always be offered with the greatest of charity, especially toward those “little ones” who are weak in faith.Reflect, today, upon the important balance that is necessary in the apostolic life. “Balance” does not mean compromise. Rather, it means that we seek to continually bring forth the full truth of the Gospel while also seeking to exercise the fullness of every virtue in the process. Do not become a stumbling block to others in the faith. Seek, instead, to lavish God's grace and mercy upon those in your life who need it the most. If you do, then many of those little ones will one day become truly strong in the grace and truth of our loving God.Most merciful Lord, You desire that all of Your children come to the full revelation of Your truth and mercy. Please use me as You choose to reach out to those who struggle with their faith and need to be treated with the utmost care. May I never be a stumbling block to them but always be a bridge to You and Your abundance of grace. Jesus, I trust in You.Source of content: catholic-daily-reflections.comCopyright © 2025 My Catholic Life! Inc. All rights reserved. Used with permission via RSS feed.James Tissot, Public domain, via Wikimedia Commons

Read Online“Do you not yet understand or comprehend? Are your hearts hardened? Do you have eyes and not see, ears and not hear?” Mark 8:17–18How would you answer these questions that Jesus posed to His disciples if He had posed them to you? It takes humility to admit that you do not yet understand or comprehend, that your heart is in fact hardened, and that you fail to see and hear all that God has revealed. Of course there are various levels to these struggles, so hopefully you do not struggle with them to a grave degree. But if you can humbly confess that you do struggle with these to a certain extent, then that humility and honesty will gain you much grace.Jesus posed these questions to His disciples within the larger context of a discussion about the leaven of the Pharisees and Herod. He knew that the “leaven” of these leaders was like a yeast that corrupted others. Their dishonesty, pride, desire for honors and the like had a seriously negative affect upon the faith of others. So by posing these questions above, Jesus challenged His disciples to see this evil leaven and to reject it.Seeds of doubt and confusion are all around us. It seems these days that almost everything the secular world promotes is in some way contrary to the Kingdom of God. And yet, just like the disciples' inability to see the evil leaven of the Pharisees and Herod, we also frequently fail to see the evil leaven within our society. Instead, we allow the many errors to confuse us and lead us down the path of secularism.One thing this should teach us is that just because someone has some form of authority or power within society does not mean that they are a truthful and holy leader. And though it's never our place to judge the heart of another, we absolutely must have “ears to hear” and “eyes to see” the many errors that are held up within our world as good. We must constantly seek to “understand and comprehend” the laws of God and use them as a guide against the lies within the world. One important way to make sure we do this well is to make sure that our hearts never become hardened to the truth. Reflect, today, upon these questions of our Lord and examine them especially within the broader context of society as a whole. Consider the false “leaven” taught by our world and by so many in positions of authority. Reject these errors and recommit yourself to the full embrace of the holy mysteries of Heaven so that those truths and those truths alone become your daily guide. My glorious Lord, I thank You for being the Lord of all Truth. Help me to daily turn my eyes and ears to that Truth so that I will be able to see the evil leaven all around me. Give me wisdom and the gift of discernment, dear Lord, so that I will be able to immerse myself into the mysteries of Your holy life. Jesus, I trust in You.Source of content: catholic-daily-reflections.comCopyright © 2025 My Catholic Life! Inc. All rights reserved. Used with permission via RSS feed.James Tissot, Public domain, via Wikimedia Commons  

Read OnlineWhen the Pharisees with some scribes who had come from Jerusalem gathered around Jesus, they observed that some of his disciples ate their meals with unclean, that is, unwashed, hands. Mark 7:6–8It seems quite clear that Jesus' instant fame led these religious leaders to jealousy and envy, and they wanted to find fault with Him. As a result, they carefully observed Jesus and His disciples, and they noticed that Jesus' disciples were not following the traditions of the elders. So the leaders began questioning Jesus about this fact. Jesus' response was one of severe criticism of them. He quoted Isaiah the prophet who said, “This people honors me with their lips, but their hearts are far from me; in vain do they worship me, teaching as doctrines human precepts.”Jesus strongly criticized them because their hearts were lacking true worship. The various traditions of the elders were not necessarily bad, such as the careful ceremonial washing of one's hands before eating. But these traditions were empty if they were not motivated by a deep faith and love of God. The external following of human traditions was not truly an act of divine worship, and that's what Jesus wanted for them. He wanted their hearts to be set ablaze with a love of God and with true divine worship.What our Lord wants of each one of us is worship. Pure, heartfelt, sincere worship. He wants us to love God with a deep interior devotion. He wants us to pray, to listen to Him, and to serve His holy will with all the powers of our soul. And this is only possible when we engage in authentic worship.As Catholics, our life of prayer and worship is grounded in the holy Liturgy. The Liturgy incorporates many traditions and practices that reflect our faith and become a vehicle of the grace of God. And though the Liturgy itself is far different from the mere “tradition of the elders” that Jesus was criticizing, it's useful to remind ourselves that the many Liturgies of our Church must move from the external actions to interior worship. Going through the motions alone is pointless. We must allow God to act on us and within us as we engage in the external celebration of the Sacraments. Reflect, today, upon the burning desire in the heart of our Lord to draw you into worship. Reflect upon how well you allow yourself to be drawn into this worship every time you attend the holy Mass. Seek to make your participation not only an exterior one but, first and foremost, an interior one. Doing so will help ensure that the rebuke of our Lord upon the scribes and Pharisees does not also fall upon you. My divine Lord, You and You alone are worthy of all worship, adoration and praise. You and You alone deserve the worship I offer You from the depths of my heart. Help me and Your entire Church to always interiorize our exterior acts of worship so as to give You the glory that is due Your holy name. Jesus, I trust in You. Source of content: catholic-daily-reflections.comCopyright © 2025 My Catholic Life! Inc. All rights reserved. Used with permission via RSS feed.James Tissot, Public domain, via Wikimedia Commons 

When Jesus returned to Nazareth and went to the synagogue, the others there were angered by his words. What did he say? Why did he say it? How are we to be received by God the Father? Jesus' confrontation is an important moment in his ministry for them and for us today.Image: Jesus Unrolls the Book in the Synagogue, James Tissot, no known restrictions. Image Location: https://www.brooklynmuseum.org/opencollection/objects/4471

 Christ the King Sunday (Nov 24, 2024)The trial scene of Jesus before Pilate has two witnesses, one testifying to the power of love (Jesus); one testifying to the love of power (Pilate).After reflecting on how we see these two worldviews colliding throughout history, both in secular society but also in the church, Pastor Rob brings it back to our lives. What does your life bear witness to:  The power of love or the love of power?This testimony is first borne out in our lives.This testimony is also borne out at the communion rail, where we acknowledge both our tendency to give into the love of power, but also confess our ultimate hope in the power of love, who is Jesus.The image of from James Tissot's work:  Jesus Before Pilate, Second Interview (Jésus devant Pilate. Deuxième entretien), 1886-1894

“Gathering of the Manna,” James Tissot (1896-1902), The Jewish Museum, New York City I just finished the best class at Duke Divinity, “Old Testament and Leadership” taught by Dr. Ellen Davis and Dr. Sarah Musser. In addition to challenging readings and wonderful guest speakers, I realized that most of my religious life had been spent learning about the New Testament even though it is only 25% of the whole Bible and has about 5,000 words compared to 12,000. In our last class session we were sharing how our coursework in the Old Testament may have transformed our way of thinking, or how it might change our ministry in the future. All of the twenty students had poignant comments, but one from an Episcopal Priest, Rev. Emily Rowell has stuck with me for these past weeks. The intense study of the Old Testament had resonated with her about how we should talk about sufficiency rather than abundance. I started thinking how it would change my life if I started thinking more about having enough rather than having more. “Abundance” originated in 14th century France with the stem of abundans meaning overflowing, or full. Those terms seem different to me. If I have a cup of coffee that is “full”, it is up to the top of the rim, but if it is “overflowing”, it burns my hand when I try to pick it up to drink. I would like to think that I lead my life to “fullness” by having enough, but not more than I need. At the very least, anything that I possess to excess, I should consider sharing with those who have less. During the pandemic, I didn't want to be in crowds and was avoiding stores. I found myself ordering a case of dish soap from Amazon or Costco. Living alone meant that many items I ordered lasted more than a year. I still can't pass up a sale on 72 rolls of toilet paper. The pandemic has subsided, and the supply chain seems more reliable, but I still haven't shaken this idea that I need more of everything. My pantry is full and even the dogs have more toys than they can play with in a month. This Advent season, I'm going to be studying the Old Testament and dwelling with the Israelites when they were wandering in the wilderness. God told them that he would supply enough “manna” for them each day, except on the sixth day when he would double their supply (so they could enjoy a Sabbath rest). If they gathered more than they needed for a single day, it became “wormy and rotten” (Exodus 16). I want to gather only exactly what I need for sufficiency, knowing that any overabundance will become rotten in the eyes of the Lord. Blessings, my friend, Agatha

Read Online“That the dead will rise even Moses made known in the passage about the bush, when he called  ‘Lord' the God of Abraham, the God of Isaac, and the God of Jacob; and he is not God of the dead, but of the living, for to him all are alive.” Luke 20:37–38Jesus gives this response to some of the Sadducees who question Him about the resurrection of the dead. The Sadducees did not believe in the resurrection of the body, whereas the Pharisees did. Thus, the Sadducees asked Jesus about the resurrection of the body using an almost unheard of example. They refer to the levirate law found in Deuteronomy 25:5ff which states that if a married man dies before having children, the brother of that man must marry his wife and provide descendants for his brother. Thus, the Sadducees present the scenario where seven brothers die, each one subsequently taking the same wife. The question they posed was, “Now at the resurrection whose wife will that woman be? For all seven had been married to her.” Jesus answers by explaining that marriage is for this life, not the life to come at the resurrection. Therefore, none of the brothers will be married to her when they rise.Some spouses have a hard time with this teaching, in that they love their spouse and desire to remain married in Heaven and at the time of the final resurrection. For those who feel this way, rest assured that the bonds of love we form on earth will remain and even be strengthened in Heaven. And when the end of the world comes and all of our bodies rise and are reunited with our souls, those bonds of love will remain stronger than ever. However, marriage, in the earthly sense, will be no more. It will be replaced by the pure love of the new life to come.This teaching gives us reason to ponder further the beautiful teaching of our Lord about His return in glory and, as we say in the Creed, “the resurrection of the dead and the life of the world to come.” We profess this belief every Sunday at Mass. But for many, it can be hard to understand. So what do we actually believe? Simply put, we believe that when we die, our body is “laid to rest,” but our soul enters a moment of particular judgment. Those who remain in mortal sin are eternally separated from God. But those who die in a state of grace will eternally live with God. Most people who die will most likely die with some lasting venial sins on their soul. Thus, Purgatory is the grace of final purification that the person's soul encounters upon death. Purgatory is simply the purifying love of God which has the effect of eliminating every last sin and imperfection, and every attachment to sin, so that the purified soul can see God face-to-face in Heaven. But it doesn't stop there. We also believe that at some definitive time in world history, Jesus will return to earth and transform it. This is His Final Judgment. At that time, every body will rise, and we will live eternally as we were intended to live: body and soul united as one. Those souls who are in mortal sin will also be reunited with their bodies, but their body and soul will live separated from God forever. Thankfully, those who are in a state of grace and have endured their final purification will be resurrected and share in the new Heavens and new Earth forever, body and soul as God intended. Reflect, today, upon this glorious teaching of our Lord that you profess faith in every time you pray the Creed. Keeping your eyes on Heaven and, especially, on the final and glorious resurrected state in which you will live in the new Heaven and Earth must become your daily practice. The more we live with this holy expectation, the more we will live here and now as a time of preparation for this final existence. Build treasure now in anticipation of this glorious day and believe that it is the eternity to which you are called.My resurrected Lord, You now reign in Heaven, body and soul, in anticipation of the final and glorious resurrection of all the dead. May I always keep my eyes on this final goal of human life and do all that I can to prepare for this eternity of glory and love. Jesus, I trust in You.  Source of content: catholic-daily-reflections.comCopyright © 2024 My Catholic Life! Inc. All rights reserved. Used with permission via RSS feed.Featured image above: The Chief Priests Ask Jesus by What Right Does He Act in This Way by James Tissot, via Wikimedia Commons

Read OnlineAnd every day he was teaching in the temple area. The chief priests, the scribes, and the leaders of the people, meanwhile, were seeking to put him to death, but they could find no way to accomplish their purpose because all the people were hanging on his words. Luke 19:47–48Jesus had just entered Jerusalem for the upcoming Feast of Passover. He arrived in that holy city and then returned again the next day and entered the Temple area. As He witnessed the corruption of those selling animals for the Temple sacrifices, Jesus responded with fervent preaching in an attempt to cleanse the Temple from this corruption. He quoted the Prophet Isaiah and cried out, “It is written, My house shall be a house of prayer, but you have made it a den of thieves.” Luke's Gospel points out the reaction of the chief priests, the scribes and the leaders of the people. They were “seeking to put him to death.” However, as the Gospel further relates, “they could find no way to accomplish their purpose because all the people were hanging on his words.”It's important to consider this passage within its context. The words that Jesus spoke were words that sought to cleanse the Temple of corruption. With the approval of the temple priests, who benefitted from the temple tax, there were many people who were using the practice of divine worship to make a profit for selfish gain, turning the Temple into a marketplace. Jesus could see this clearly, and many of the people would have also sensed the corruption of these practices. Though they needed to purchase animals for the ritual sacrifices and Passover meal, many of them were most likely disturbed by this abuse. Therefore, as Jesus spoke with fervor and condemnation, it angered those who were responsible for the corruption but left the people with consolation. Hence, they were “hanging on his words.”The Gospel is always consoling, and, for those who are open, it leads them to hang on every word that is spoken. It refreshes and invigorates, clarifies and motivates. Usually when we think of the Gospel, we think of words that are gentle and inviting—words of mercy to the sinner and compassion for those who are struggling. But sometimes the pure Gospel message from our Lord fiercely attacks sin and evil. And though this may be shocking to the evil doers, to those with pure faith, these words also refresh and strengthen.Today, we need the full Gospel message. Many need to hear Jesus' gentle invitation to conversion by which their heavy burdens are lifted. But many others need to hear His firm words of condemnation. And the Church as a whole needs both of these messages to be proclaimed if we are to fully participate in the apostolic ministry of our Lord. Only our Lord has the right to condemn, chastise, and call others to repentance. But we are all called to share in this mission of our Lord. And though we do not have the right to judge the hearts of others, when we see objective evil and disorder within our world and even within our Church, we must cry out with our Lord, “My house shall be a house of prayer, but you have made it a den of thieves.” And when we do hear the holy and inspired words of God's messengers who boldly and courageously proclaim the truth and call others to repentance, it should inspire, invigorate and console us as we find ourselves hanging on their every word.Reflect, today, upon the Gospel messages that need to be preached in our day and age that are both inspired by God and are also fervently directed at corruption within the world and even within our Church. Allow yourself to support such holy preaching and to be inspired by it. Hang on these holy words of God's prophets today. As you do, God will protect them and inspire them to continue His holy mission of purification.My purifying Lord, the corruption within our world, and at times even within our Church, requires Your holy preaching and purifying action. Please send Your messengers to those in need so that all may be cleansed as You cleansed the Temple. May I share in this mission in the ways in which You call me, and may I always hang on every word spoken from Your merciful and fervent heart of love. Jesus, I trust in You.  Source of content: catholic-daily-reflections.comCopyright © 2024 My Catholic Life! Inc. All rights reserved. Used with permission via RSS feed.Featured image above: The Pharisees Question Jesus by James Tissot, via Wikimedia Commons

Read OnlineJesus said to his disciples, “Things that cause sin will inevitably occur, but woe to the one through whom they occur.  It would be better for him if a millstone were put around his neck and he be thrown into the sea than for him to cause one of these little ones to sin.” Luke 17:1–2Having a millstone placed around your neck and thrown into the sea is very descriptive. Jesus is using very evocative language. A millstone was a large round stone with a hole in the center. If it were placed around someone's neck and they were thrown into the sea, they would obviously sink to the bottom and die. Thus, Jesus is clearly stating that this awful fate is actually better than the fate of those who cause “one of these little ones to sin.”First of all, it should be clarified that no one can actually cause us to sin. Sin is our own free choice, and we, and we alone, will be held accountable for our own sin. One thing that Jesus is pointing out here is that even though every person must take responsibility for their own actions and their own sins, we must also take responsibility for the ways that we act as tempters of others. We are all sinners. Therefore, by our sin, we will all tempt others to sin also. Sometimes we will tempt people to sin by provoking them to anger. At other times we will tempt others to sin by setting a poor example. And on the contrary, we also have the ability to “tempt” people to virtue. Or more properly speaking, to inspire and encourage them.With that said, Jesus explains that the fate of those who act as tempters of others, especially the “little ones,” will suffer consequences graver than an untimely death. The little ones of which Jesus speaks should be understood as those who are weak in faith, overly sensitive, particularly vulnerable at that time in their life, and susceptible to outside influence. This could be a child, or it could be someone who is currently teetering on the edge of despair, confusion, anger, or any serious sin. When you encounter people like this, how do you treat them? Jesus has a deep heart of compassion for these people and wants us to have the same depth of compassion. But sometimes we fail. We may be negligent in our duty to reach out to them. Even this negligence could be a form of causing “one of these little ones to sin.” Of course, it is even far worse if we were to actively agitate them, harshly judge them, provoke their anger, draw them into some sin of weakness and false consolation by our temptation, etc. The simple truth is that Jesus loves those who are weak, vulnerable and sinful, and He wants us to love them with His heart. When we fail to do so, Jesus will hold us accountable for their further fall from grace.Reflect, today, upon the person or persons in your life that appear especially vulnerable, sinful, confused and lost at this time. Who is it that struggles with anger, or an addiction or some sinful lifestyle? Ponder your attitude toward them. Are you judgmental, condemning, belittling and the like? Do you tempt them to fall further into any sins of weakness they commit in a vulnerable state, thus leading them into further sin? Or, when you encounter someone who is greatly struggling, do you turn to them with the deepest compassion and mercy, forgiving any ways that they may sin against you, and work hard only to be there for them in their need, no matter how hard it is on you? Commit yourself to a profound love of all of God's “little ones” and seek to serve them with the heart of Christ so that one day they will eternally rejoice with you in Heaven. My most compassionate Lord, You love the sinner and deeply desire that they turn to You in their need. Please give me Your heart of compassion so that I will be free to love them as You love them. May I never become an instrument of temptation for them to fall further away from You but, instead, become an instrument of Your unfailing mercy. Jesus, I trust in You.  Featured image above: Jesus and the Little Child by James Tissot, via Wikimedia CommonsSource of content: catholic-daily-reflections.comCopyright © 2024 My Catholic Life! Inc. All rights reserved. Used with permission via RSS feed.

Father John Riebe reminds us that as Christians we are called to love God with our whole being and to love our neighbors as ourselves. This life is revealed fully through the act of the widow whose gift isn't measured physically, but spiritually before the Lord. Image: Le denier de la veuve (The Widow's Mite), James Tissot, Public domain, via Wikimedia Commons. Image location: https://commons.wikimedia.org/wiki/File:Brooklyn_Museum_-_The_Widow%27s_Mite_(Le_denier_de_la_veuve)_-_James_Tissot.jpg

The biblical story of Ruth is a multi-faceted one, filled with deep meaning at every turn. We may know her best as being in the lineage of Jesus. But at the heart of her story are revelations of God's covenant faithfulness, both to and through Ruth and the characters who surround her. Join Pastor Ellen as she reflects on the challenges and opportunities for Ruth, Naomi, and Boaz as they chose to say “Yes” to God. What lessons and encouragement do they offer us as we seek to live out our lives, “on display” of God's love and manifold wisdom? And what might all this have to do with God's Big Story? The painting associated with this sermon is "Ruth Gleaning" by James Tissot, c. 1896.

Read OnlineJesus said to his disciples: “Be sure of this: if the master of the house had known the hour when the thief was coming, he would not have let his house be broken into. You also must be prepared, for at an hour you do not expect, the Son of Man will come.” Luke 12:39–40These words from Jesus should cause us to sit up and take notice. This parable, followed by the rest of today's Gospel, exhorts us to always be prepared for our particular judgment at the conclusion of our earthly life. There are various reasons these words should be heeded.First of all, the obvious reason is that life for any of us could end at any time. We only need to recall various tragedies in which people have suddenly died from a car accident or from some other unexpected reason. Furthermore, there truly will be a specific moment in time when our Lord does return to earth for the Final Judgment. That moment will take place in an instant without any warning. It's easy to presume that this end of the world when our Lord “comes to judge the living and the dead” will not happen for hundreds or perhaps even thousands of years. But the simple truth is that it could be at any time, when those who are alive least expect it.With that said, there is another important reason to always be prepared and ready to meet our Lord for our particular judgment. Even though our particular judgment will take place in a definitive way at the end of our life when we see our Lord face-to-face, we also encounter Him every day, all day, receiving daily rewards for our fidelity or judgment for our sins. It is useful to see this “hour you do not expect” as every moment of every day. If you can live every day with this ongoing expectation that our Lord is coming to you, today, then every moment can be turned into a moment of much grace.Think about your day today. Does God want to come to you, to inspire you and to lead you to fulfill His holy mission today? Indeed He does. He has a specific mission for you today that will not be there tomorrow. He wants you to be aware of His presence right now so that you can respond to Him with much generosity.Reflect, today, upon the importance of always being vigilant and attentive to God's presence in your life. He wishes to speak to you, day and night, so as to guide you into a life of true holiness. If you can build a habit of attentiveness to His continual comings, then you will truly be prepared for that final coming when you meet our Lord face-to-face.My ever-present Lord, You do come to me day and night, speaking to me, inspiring me, and leading me. Please fill me with the gift of holy vigilance so that I will always be prepared to meet You and hear Your holy voice. May I learn to build a habit of responding to You always. And may I especially be prepared for that glorious moment when I am blessed to see You face-to-face.  Jesus, I trust in You.Source of content: catholic-daily-reflections.comCopyright © 2024 My Catholic Life! Inc. All rights reserved. Used with permission via RSS feed.Featured image above: Jesus Discourses with His Disciples by James Tissot, via Wikimedia Commons

Read OnlineThere was a scholar of the law who stood up to test Jesus and said, “Teacher, what must I do to inherit eternal life?” Luke 10:25The question is very good. We should all seek to understand, with all our hearts, what we must do to inherit eternal life. Of course the problem is that this scholar of the law did not ask this question with sincerity and openness. Rather, he asked Jesus this question to test our Lord. This scholar, as well as other scribes, Pharisees, Sadducees and elders, was envious of Jesus and sought to find fault with Him. This scholar appeared to be concerned that Jesus was teaching contrary to the Law of Moses. But what does our Lord do? He says nothing more than to put the question back to the scholar, asking him, “What is written in the law? How do you read it?” The scholar answers correctly, according to the Law of Moses, and Jesus responds to him, “You have answered correctly; do this and you will live.” Thus, the test was passed.What's interesting and helpful to ponder in this exchange is the way Jesus responds to this scholar. Because Jesus knew the scholar's heart, and because He knew that this scholar was not asking with humility and openness, Jesus responded with great prudence, inviting the scholar of the law himself to answer his own question. Though we are not able to read another's heart in the way our Lord did, we should learn a lesson from Him on how to respond to others who have as their goal to trick, trap, test, and twist our words if they disagree with us. This is especially important in matters of faith and morality. If you are striving to live the Gospel with all your heart and you encounter the “testing” of others as a result of the holy life you are striving for, ponder Jesus' actions here. Too often, when another challenges us or tests us, we become defensive and even offended. As a result, we can enter into arguments back and forth that bear little or no fruit. Jesus did not argue. He did not allow this test to trip Him up. Rather, He only offered responses that could not be doubted. Jesus knew that this scholar was not interested in the deepest spiritual truths. He was only interested in finding fault. Therefore, the deeper and fuller Gospel message could not be offered.We should also learn from this passage the importance of coming to Jesus with an open heart, sincerely seeking the deepest spiritual answers to life. We ought never test Jesus. Instead, in humility, we must believe that He is the source of all truth and that He has every answer in life that we seek. Reflect, today, upon two things. First, reflect upon how completely open you are to all that Jesus has to say. If you were to ask our Lord this question, “What must I do to inherit eternal life?,” what would Jesus say to you? Would He only be able to offer you general answers in the form of questions? Or would Jesus see the open and sincere nature of your heart and be able to speak in great depth and detail to you? Second, reflect upon anyone with whom you constantly have to defend yourself for the practice of your faith. If this is your experience, perhaps reexamine your approach, realizing that the deepest pearls of your faith should only be shared with those who are sincerely open and are seeking to embrace them with all their heart.My deep and wise Lord, You and You alone have every answer to life. You and You alone can reveal to me all that I need to know in life so as to achieve holiness and fulfillment. Please open my heart so that I can come to You with humility and sincerity, open to all that You wish to reveal to me. Jesus, I trust in You.Source of content: catholic-daily-reflections.comCopyright © 2024 My Catholic Life! Inc. All rights reserved. Used with permission via RSS feed.Featured image above:  The Pharisees and the Sadducees Come to Tempt Jesus by James Tissot, via Wikimedia Commons

Read OnlineWhen the people in the synagogue heard this, they were all filled with fury. They rose up, drove him out of the town, and led him to the brow of the hill on which their town had been built, to hurl him down headlong. But he passed through the midst of them and went away. Luke 4:28–30It's hard to believe that those people who knew Jesus, those from the town in which He had been raised, reacted in such a severe way to our Lord. Jesus had just entered the Synagogue and read from the Prophet Isaiah who stated that “the Spirit of the Lord” was upon him and that he had come to “proclaim liberty to captives.” Jesus' mission was clear. He was the Messiah, sent from the Father, in fulfillment of the teachings of the prophets, and yet Jesus was rejected to the point that the people drove Him out of the town and tried to throw Him off a cliff near the town to kill Him. Again, it's hard to comprehend the extreme emotions that people experienced in regard to Jesus. Some came to love Jesus with the deepest passion, others were outraged at Him and sought His life.One thing that these extreme emotions experienced by many should tell us is that we cannot remain indifferent to Jesus when we truly listen to His words. Indifference comes when Jesus is ignored. But when He is heard and understood, it is clear that His message demands a response. If we do not fully accept Him as we listen to His message, then we will be tempted to reject Him and all that He speaks.Jesus wants to do the same with us. He wants a response from us. First, He wants us to hear Him, to understand the radical nature of His message, and then to make a choice. He wants us to follow Him with passion and zeal, to believe in everything He teaches, and to radically change our lives as a result. And if we will not change, then Jesus' words will challenge us and evoke a response. One example of this that is common today is the strong response that sometimes comes from a teenager or young adult when a loving parent confronts them when they begin to go astray. When confronted in love and with the truth, emotion is often evoked and stirred up. But that is not always bad. The temptation on the part of the parent is to back off and compromise. But that's not what Jesus did with the townspeople. He spoke the truth in love and accepted their response. So it is with those in our lives. At times we must speak the hard but loving truth others need to hear even if we know they will lash out. In the end, challenging them with compassion and truth may ultimately win them over. We do not know what ultimately happened to those townspeople who tried to kill Jesus that day out of anger, but it is entirely possible that the extreme emotion they experienced eventually led them to the truth. Reflect, today, upon the courage and love Jesus had as He directly confronted and challenged His own townspeople for their lack of faith. Try to understand that Jesus' challenge of them was a mercy He offered them to move them from indifference. In your life, are there ways in which you need to be challenged? Are there things you have reacted strongly to and even with a form of rage? Try to see yourself as one of those townspeople who became enraged by our Lord. Be open to any way that you have reacted negatively to that which Jesus has spoken to you. Consider, also, any ways that Jesus may want to use you to speak His clear message of love to another, even if you know it may not immediately be received. Pray for courage, compassion, clarity and love so that you will be able to imitate Jesus as He sought to move those of His own hometown out of the indifference they were experiencing. My challenging Lord, You desire that all Your children turn to You with their whole heart. Your chastisements are acts of mercy meant to move us out of indifference. Please speak to me the truths that I need to hear this day and use me to share Your holy word with others, especially those of my own family. Jesus, I trust in You.Source of content: catholic-daily-reflections.comCopyright © 2024 My Catholic Life! Inc. All rights reserved. Used with permission via RSS feed.Featured image above: Jesus Unrolls the Book in the Synagogue by James Tissot, via Wikimedia Commons

“Whoever causes one of these little ones who believe in me to sin, it would be better for him if a great millstone were put around his neck and he were thrown into the sea.” Mark 9:42St. Bede, an early Church Father, states that “he who is great, whatever he may suffer, departs not from the faith; but he who is little and weak in mind looks out for occasions of stumbling.” In other words, the “little ones” here could be understood to be those who are weak in faith and are constantly looking for reasons to depart from the faith.Consider who might struggle with this tendency in your own life. Perhaps there is a family member who continually questions the practice of the faith, perhaps someone you know considers himself or herself a “fallen away Catholic.” According to St. Bede, these are the “little ones” of whom Jesus is speaking.When dealing with someone who appears to lack faith, expresses doubts and disagreements, is caught in a life of manifest sin, or has begun to walk away from the practice of the faith, there can be a temptation to criticize, argue or condemn. If this is a temptation you struggle with, then listen closely to Jesus' words: “Whoever causes one of these little ones who believe in me to sin…” We cause those who are weak in faith to sin when we fail to show an abundance of virtue toward them during their struggles. Deep down, most people who are struggling with a life of sin or a weakness of faith do, in fact, have some faith. They do believe in God. But their faith is often easily shaken, and they can be easily pushed further away from God if we fail to exercise the necessary virtues of patience, compassion and mercy they need.With that said, we also have to avoid offering a “compassion” that is not grounded in the truth. On this point, St. Gregory states: “If a stumbling block is laid before men in what concerns the truth, it is better to allow the offense to arise, than that the truth should be abandoned.” In other words, it is not compassionate or merciful to show support for another in their error so as to make them feel good. The truth of the Gospel must never be abandoned; instead, that truth must always be offered with the greatest of charity, especially toward those “little ones” who are weak in faith. Reflect, today, upon the important balance that is necessary in the apostolic life. “Balance” does not mean compromise. Rather, it means that we seek to continually bring forth the full truth of the Gospel while also seeking to exercise the fullness of every virtue in the process. Do not become a stumbling block to others in the faith. Seek, instead, to lavish God's grace and mercy upon those in your life who need it the most. If you do, then many of those little ones will one day become truly strong in the grace and truth of our loving God.Most merciful Lord, You desire that all of Your children come to the full revelation of Your truth and mercy. Please use me as You choose to reach out to those who struggle with their faith and need to be treated with the utmost care. May I never be a stumbling block to them but always be a bridge to You and Your abundance of grace. Jesus, I trust in You.Source of content: catholic-daily-reflections.comCopyright © 2024 My Catholic Life! Inc. All rights reserved. Used with permission via RSS feed.Featured images above: Jesus and the Little Child by James Tissot, via Wikimedia Commons

Jesus said to them, “Amen, amen, I say to you, before Abraham came to be, I AM.” So they picked up stones to throw at him; but Jesus hid and went out of the temple area. John 8:58–59When Moses encountered God in the burning bush, God revealed His name: I AM. The Catechism of the Catholic Church teaches that this revelation of God's name “​​is at once a name revealed and something like the refusal of a name.” It expresses that God is “infinitely above everything that we can understand or say.” He is the “hidden God.” He is also a “God who makes himself close to men” at each and every moment of our lives (See CCC #206).In our Gospel today, Jesus identifies Himself with this hidden God. He states that He alone knows His Father and that the Father glorifies Him because He is the great I AM. To the people of that time, this was a shocking revelation, at least to those who failed to comprehend this truth in faith. But that mysterious name reveals to us not only the essence of God, it also reveals how we ought to relate to this infinite, hidden, exalted and glorious God.As Jesus revealed His identity, He did not say, “before Abraham came to be, I was.” He says, “I AM.” This reveals that Jesus not only existed before Abraham, but that His existence transcends all time. He always and everywhere IS. Though this might seem overly philosophical to some, it is an important concept to understand for two important reasons. First, it gives us greater insight into God. But, second, it reveals to us how we ought to relate to God every day.God is not a God of the past. He is not a God of the future. He is a God of the present moment. If we are to enter into a relationship with God, then we must realize that we can only encounter Him in the present moment. He is the Here and Now, so to speak. And we must seek Him here and now, in this present moment alone.Sometimes we find ourselves dwelling on the past. To the extent that our past has helped or hurt us in this present moment, we need to address it. But the way this is done is by seeking God's healing grace today, allowing the past to disappear into His abundant mercy. Other times we try to live in the future, becoming anxious about what is to come. But God does not dwell in the future for, to Him, all time is here and now. Therefore, we ought not to become anxious about the future, worry about it or try to live in it now. All we have is this present moment, and it is in this moment that God comes to meet us. He is here, and we must meet Him here, turning to Him and His grace today.Reflect, today, upon this deep and mysterious revelation from our Lord. Think about his identity as the great “I AM.” Ponder that name. Ponder its meaning. See it as a way by which Jesus is inviting you to encounter Him in this present moment alone. Live in this moment. The past is gone; the future is not yet here. Live where God exists, here and now, for that is the only place that you will meet our Lord.My Lord, You are the Great I Am. You transcend all time. Help me to meet You today, to let go of the past, to look forward to the future, and to live with You in this moment alone. As I meet You here, dear Lord, help me to love You with all my heart. Jesus, I trust in You.Source of content: catholic-daily-reflections.comCopyright © 2024 My Catholic Life! Inc. All rights reserved. Used with permission via RSS feed.Featured image above: The Pharisees Question Jesus by James Tissot, via Wikimedia Commons

Join us for worship from Seal Church. A copy of the service sheet can be found on the church website. www.sealpeterandpaul.com   Preacher: Canon Anne Le Bas Image: "Get thee behind me, Satan" by James Tissot https://upload.wikimedia.org/wikipedia/commons/7/70/Brooklyn_Museum_-_Get_Thee_Behind_Me_Satan_%28R%C3%A9tire-toi_Satan%29_-_James_Tissot.jpg Today's hymn sung by St Martins in the Fields is: The God of Abraham praise --- Send in a voice message: https://podcasters.spotify.com/pod/show/anne-le-bas/message

Le Seigneur se manifeste à Abram à nouveau et cela pour la 4e fois. Mais pour la première fois, Abram répond à son Dieu et de manière surprenante puisque sa réponse prend la forme de reproches. NOTES · https://www.aularge.eu/blog/ab... · https://www.aularge.eu/blog/au... · https://www.aularge.eu/blog/ab... | https://www.aularge.eu/blog/ab... · https://linktr.ee/aulargebibli... | https://linktr.ee/aulargebibli...| https://aularge.eu | https://www.aularge.eu/blog/ab... | https://www.spreaker.com/show/...| https://www.aularge.eu/blog/ev... · Épisode enregistré en Vendée (85, France), 02/2024. Image de couverture : James Tissot, Abram protège son sacrifice, v.1902 – source : https://commons.wikimedia.org/... Génériques : Erwan Marchand (D.R.) «https://www.aularge.eu/blog/le.../» est un podcast conçu et animé par François Bessonnet, bibliste. Sous Licence Creative Commons (cc https://creativecommons.org/li... Soutenez le podcast avec https://fr.tipeee.com/au-large... ou https://ko-fi.com/aulargebibli... Vous avez lu ces notes jusqu'à la fin. Bravo ! https://www.aularge.eu/blog/ev... /> CHAPITRES 00:00 Générique et présentation 02:15 (1) Gn 15,1-3 Que me donneras-tu ? 06:00 (2) Gn 15,4-8 La descendance d'Abram 10:30 (3) Gn 15,9-11 Le rite d'Alliance 13:00 (4) Gn 15,12-21 Le don relatif d'une terre 17:45 (5) Conclusion 20:08 Générique de fin

Fr. Eric Nicolai preached this meditation as the introduction to a retreat for priests of various dioceses at the Manoir de Beaujeu, near Montreal. It was preached on February 28, 2024. Mark 1:21-28: Today's Gospel about the authority with which Jesus spoke in the synagogue of Capernaum. It was a place of quiet, to read the Word of God, and to pray. Jesus simply spoke. That is the power of his word. Just like with his word he could create the heavens and the earth. No need for special incantations, or long prayers, or formulas. But Jesus said sharply, ‘Be quiet! Come out of him!' And the unclean spirit threw the man into convulsions and with a loud cry went out of him. He tells him to be quiet. There is no way the devil could say or speak anything of value. In a certain way he is telling each one of us to be quite too, we need to stay silent, because he has much to tell us. Thumbnail: Jesus expels demon in Possessed man in Synagogue, by James Tissot, 1886. In Brooklyn Museum. Music: Adrift among the infinite stars by Scott Buckley - released under CC-BY 4.0. www.scottbuckley.com

Join us for worship from Seal Church. A copy of the service sheet can be found on the church website. www.sealpeterandpaul.com   Preacher: Canon Anne Le Bas Image: Jesus clears the traders from the Temple by James Tissot https://www.brooklynmuseum.org/opencollection/objects/4543 Today's hymn sung by St Martins in the Fields is: Alleluia, Sing to Jesus --- Send in a voice message: https://podcasters.spotify.com/pod/show/anne-le-bas/message

O presbítero Davi Peixoto traz um resumo da sua exposição do livro de Romanos, explicando brevemente a afirmação de Paulo de que "já nenhuma condenação há para os que estão em Cristo Jesus", esclarecendo o que significa estar em Cristo, como Jesus nos livrou da nossa condenação, por que ele cumpriu a lei e quem são os alvos dessa promessa de Deus. . Imagem de capa: Il est fini, por James Tissot (de La Vie de Notre Seigneur Jésus-Christ).

Learn more at TheCityLife.org --- Send in a voice message: https://podcasters.spotify.com/pod/show/citylifeorg/message Support this podcast: https://podcasters.spotify.com/pod/show/citylifeorg/support

We all desire belonging and to feel as if our lives matter. In this message, Messiah's Director of Student Ministry, Ryan Pfendler, explores this topic through the James Tissot painting "The Healing of the Lepers at Capernaum."     

Cristina Acidini"L'arte della moda"L'età dei sogni e delle rivoluzioni 1789-1968Forlì, Museo Civico San DomenicoFino al 2 luglio 2023http://www.mostremuseisandomenico.itTintoretto, William Hamilton, George Romney, Francesco Hayez, Silvestro Lega, Telemaco Signorini, James Tissot, Giovanni Boldini, Vittorio Corcos, Henry Matisse, Josef Hoffmann, Giacomo Balla, Piet Mondrian, Umberto Boccioni, Giorgio de Chirico, Damien Hirstinsieme con Charles Frederick Worth, Ventura, Mariano Fortuny, Paul Poiret, SalvatoreFerragamo, Coco Chanel, Germana Marucelli, Valentino Garavani e Pierpaolo Piccioli, Giorgio Armani, Christian Dior per John Galliano, Gucci, Prada, Tom Ford, Cristobal Balenciaga, Yohij Yamamoto: sono soltanto alcuni dei 100 artisti e dei 50 stilisti e couturier protagonisti di L'arte della moda. L'età dei sogni e delle rivoluzioni, 1789 – 1968, la grande mostra ideata e realizzata da Fondazione Cassa dei Risparmi di Forlì negli spazi del Museo Civico San Domenico, fino al 2 luglio 2023. Diretta da Gianfranco Brunelli e curata da Cristina Acidini, Enrico Colle, Fabiana Giacomotti e Fernando Mazzocca, l'esposizione è dedicata all'affascinante rapporto fra arte e moda. Il periodo preso in considerazione attraversa tre secoli: dall'Ancien Régime al secondo Novecento. Un racconto unico. Un percorso espositivo di confronti che comprende oltre 300 opere, tra quadri, sculture, accessori, abiti d'epoca e contemporanei. L'esposizione forlivese, la prima del suo genere, somiglia a un vero e proprio kolossal. Le opere, che a partire dal Settecento attraversano la Rivoluzione francese, il Romanticismo, la Macchia, l'Impressionismo, il Simbolismo e tutte le Avanguardie novecentesche fino a oggi, identificano un rapporto tra arte e moda dove l'arte rispecchia, crea e si fa moda e la moda appartiene definitivamente alle arti. La moda dipinta, ritratta, scolpita, realizzata dai grandi artisti. L'abito che modella, nasconde, dissimula e promette il corpo. L'abito come segno di potere, di ricchezza, di riconoscimento, di protesta. Come cifra distintiva di uno stato sociale o identificativa di una generazione. La moda come opera e comportamento. L'arte come racconto e come sentimento del tempo Tra le opere esposte Ritratto dell'avvocato Carlo Manna (1907) di Umberto Boccioni, Ritratto di Emiliana Concha de Ossa (1888) di Giovanni Boldini, Grande composizione A con nero, rosso, grigio giallo e blu (1919) di Piet Mondrian, Donna e anemoni (1920-1921) di Henry Matisse a cui fanno da contrappunto due completi ricamati di Giorgio Armani, il Panciotto di Marinetti (1923 – 1924) di Fortunato Depero, la Camicia Orlando (A/I 2001-02) di Gianfranco Ferré, il Delphos in seta con sopravveste in velluto (1920 circa) di Mariano Fortuny in dialogo con una Kore di tipo Eleusidella fine del II secolo, l'Abito da giorno “Linea Assira” (1961) di Germana Marucelli e un abito da sera inedito di Elsa Schiaparelli. Accompagnato dal catalogo edito da Dario Cimorelli Edizioni, il progetto espositivo, curato dall'architetto Alessandro Lucchi, si è avvalso della preziosa collaborazione dei più importanti musei d'arte, degli archivi, dei musei e maison di moda. L'esposizione forlivese porta in Italia capolavori provenienti da importanti istituzioni museali internazionali quali, tra gli altri, il Musée d'Orsay di Parigi, la Galleria Belvedere di Vienna, il Musée d'Art et d'Histoire di Ginevra, la Klimt Foundation e il MAK- Museum of Applied Arts, di Vienna, la Galerie Neue Meister di Dresda, Le Domaine de Trianon | Château de Versailles, il Kunstmuseum de l'Aia, il Museum National di Cracovia, il Castello Reale di Varsavia. Accanto ad essi i maggiori musei italiani: le Gallerie degli Uffizi di Firenze, la Galleria Nazionale d'Arte Moderna e Contemporanea di Roma, la Pinacoteca Agnelli di Torino, il Museo d'Arte Moderna e Contemporanea di Trento e Rovereto, il Museo e Real Bosco di Capodimonte di Napoli, il Museo Archeologico Nazionale di Napoli, la Pinacoteca di Brera di Milano, i Musei Civici di Mantova, l'Istituto per il Teatro e il Melodramma - Fondazione Giorgio Cini di Venezia, il Museo del Novecento di Milano, l'Accademia di Belle Arti di Brera, il Museo Poldi Pezzoli di Milano, le Gallerie Nazionali d'Arte Antica di Roma, la Fondazione Magnani Rocca di Fontanellato, le Gallerie d'Italia di Intesa Sanpaolo, la Fondazione Cassa di Risparmio di Lucca, la Fondazione Cariverona, il Museo Palazzo Ricci di Macerata, la Biblioteca Nazionale Centraledi Firenze, i Musei Civici di Padova, la Galleria d'Arte Moderna di Roma, il Museo Revoltella di Trieste, la Galleria d'Arte Moderna Restivo di Palermo. Prestigiosi anche i prestiti degli abiti e degli accessori provenienti da fondamentali case di moda come Giorgio Armani, Curiel, Prada, Christian Dior Couture, Archivio Storico Gucci, Maison Valentino, Lanvin, Max Mara; e da importanti istituzioni come Palazzo Morando | Costume Moda Immagine di Milano, Archivio Renato Balestra, il Museo Stibbert di Firenze, Centro di ricerca Gianfranco Ferré, il Museo della Moda e del Costume di Palazzo Pitti di Firenze, Archivio Storico Galitzine, il Museo Ferragamo di Firenze, il Museo Boncompagni Ludovisi di Roma, il Museo del Costume - Castello di Donnafugata di Ragusa, il Museo dell'Aeronautica Caproni di Trento, il Museo Mariano Fortuny y Madrazo e il Museo Correr di Venezia, la Fondazione Archivio Capogrossi di Roma, l'Archivio Germana Marucelli di Milano, gli Archivi Mazzini di Massa Lombarda, Fortuny di Venezia, la Collezione Tirelli Trappetti di Roma e la Collezione Massimo Cantini Parrini. Importanti anche i prestiti da collezioni private fra cui quella di AlbertoTagliabue e Giovanna Frossi. Ideata e realizzata dalla Fondazione Cassa dei Risparmi di Forlì in collaborazione con il Comune di Forlì e il Museo Civico San Domenico, la mostra è frutto del lavoro del prestigioso comitato scientifico presieduto ad honorem da Antonio Paolucci e composto da Marco Antonio Bazzocchi, Silvia Casagrande, Simona Di Marco, Fabriano Fabbri, Mario Finazzi, Gioia Mori, Francesco Parisi, Paola Refice, Giorgio Restelli, Stefania Ricci, Ines Richter, Chiara Squarcina, Ulisse Tramonti. Anche per L'arte della moda. L'età dei sogni e delle rivoluzioni, 1789 – 1968 si conferma la preziosa collaborazione avviata nel 2014 tra la Fondazione e Mediafriends, l'Associazione Onlus di Mediaset, Mondadori e Medusa, nel segno di arte e solidarietà, grazie alla quale una parte del biglietto di ingresso alla mostra verrà devoluto per sostenere il progetto “Scuola di Vita”, rivolto a ragazze e ragazzi che non hanno ancora trovato una strada.IL POSTO DELLE PAROLEascoltare fa pensarehttps://ilpostodelleparole.itQuesto show fa parte del network Spreaker Prime. Se sei interessato a fare pubblicità in questo podcast, contattaci su https://www.spreaker.com/show/1487855/advertisement

Join us for worship from Seal Church. A copy of the service sheet can be found on the church website. www.sealpeterandpaul.com Preacher: Revd Canon Anne Le Bas Image: Jesus in the home of a Pharisee: by James Tissot https://www.brooklynmuseum.org/opencollection/objects/4503 Today's hymn sung by St Martins in the Fields is: Just as I am, without one plea --- Send in a voice message: https://anchor.fm/anne-le-bas/message

By Gary DollarA sermon on Luke 8:26-39 The Swine Driven Into the Sea, James Tissot

Inaugurata a Illegio la diciottesima edizione della mostra d'arte, allestita nello storico paese della Carnia, curata da don Alessio Geretti. Dedicata quest'anno a "La bellezza della ragione" la  rassegna espone una quarantina di opere tra cui molti inediti che spaziano dal '400 al '900. Denominatore comune l'alta qualità delle opere esposte, alcune sorprendenti per lo splendore e per essere d'autori tutti da scoprire, altre a firma degli astri più fulgidi nel cielo dell'arte. Tra i più importanti in mostra raffinati fondi oro del Medioevo e opere di artisti collaboratori di Caravaggio, passando per Jordaens e Luca Giordano, per finire con il  romanticismo simbolico di Gustave Moreau e il mondo fiabesco di James Tissot. Non mancano altre struggenti o addirittura scenografiche opere dell'Otto e del Novecento. La maggior parte di esse sono opere mai vista prima d'oggi in Italia, alcune totalmente inedite per le quali Illegio offre occasione di studio.  La mostra è aperta sino al 16 ottobre, per maggiori informazioni www.illegio.it Qui l'intervista di Monica Ferri a Don Alessio Geretti:

This Spiritual Waimai is a part of a series entitled, “The Way of the Cross: The road to Resurrection” where we retrace the steps of Jesus Christ from Gethsemane to Golgotha. For centuries, Christian pilgrims from around the world have traveled to Jerusalem to walk the “Via Dolorosa” or the Way of the Cross. It is the journey Jesus took from Gethsemane through the streets of Old Jerusalem to the place where it is believed that Jesus was crucified. For the faithful who are not able to make the physical trip to Jerusalem, some churches around the world have recreated the Way of the Cross in their sanctuaries with a guided meditation of scripture and traditionally accompanied by art depicting the scenes from the Bible. We continue our journey through Stations 5-9 of the Way of the Cross following Jesus from His conviction by Pilate to the ruthless soldiers then through the streets of Jerusalem. As we together read the scriptures and view the vivid artwork of French painter James Tissot, may our hearts draw closer to our Savior. 

本期属灵外卖是“十字架之路-复活之路”系列的一部分，我们追溯耶稣基督从客西马尼到各各他的脚步。许多世纪以来，来自世界各地的基督徒朝圣者会旅行到耶路撒冷，走”苦路”或”十字架之路”。在这条路上，耶稣从客西马尼穿过古老的耶稣撒冷的街道，来到人们相信祂被钉十字架的地方。为了那些无法亲自旅行到耶路撒冷的信徒，世界各地的教堂在自己的圣所里重现”十架之路“，且传统上会辅以引导性的经文默想和描绘《圣经》场景的艺术作品。我们继续行程，从“十字架之路“的第5到第9站来追随耶稣，从祂被彼拉多定罪到被残忍的兵丁鞭打，然后穿过耶稣撒冷的街道。在一起阅读这些经文和观看法国画家詹姆斯天梭（James Tissot）生动的艺术品时，让我们的心更加贴近我们的救主吧。

这期属灵外卖是“十字架之路:复活之路”系列的一部分，我们追溯耶稣基督从客西马尼到各各他的脚步。许多世纪以来，来自世界各地的基督徒朝圣者会旅行到耶路撒冷，走“苦路”或“十字架之路”。在这条路上，耶稣从客西马尼穿过古老的耶稣撒冷的街道，来到人们相信祂被十字架的地方。为了那些无法亲自旅行到耶路撒冷的信徒，世界各地的教堂在自己的圣所里重现 “十架之路“。且传统上会辅以引导性的经文默想和描绘《圣经》场景的艺术作品。让我们与来自世界各地的基督徒一起走过十字架之路的前四站。法国画家James Tissot的艺术将帮助我们视觉化耶稣基督的受难，想象他走在去加略山承担世界的罪的路上。

本期属灵外卖是“十字架之路:复活之路”系列的一部分，我们追溯耶稣基督从客西马尼到各各他的脚步。许多世纪以来，来自世界各地的基督徒朝圣者会来到耶路撒冷，走”苦路”或”十字架之路”。在这条路上，耶稣从客西马尼穿过古老的耶稣撒冷的街道，来到人们相信祂被钉十字架的地方。为了那些无法亲自旅行到耶路撒冷的信徒，世界各地的教堂在自己的圣所里重现”十架之路“，且传统上会辅以引导性的经文默想和描绘《圣经》场景的艺术作品。现在从第十站到第十四站，我们的将走完完成“十字架之路”的第十站到第十四站。在这里我们的主被钉十字架。祂呼出了最后一口气息，也被埋葬。让我们用心来聆听圣经中有力的文字，也希望法国艺术家詹姆斯天梭（James Tissot）启发性的绘画画作带领我们敬拜我们的救主。 

This Spiritual Waimai is a part of a series entitled, “The Way of the Cross: The Rroad to Resurrection” where we retrace the steps of Jesus Christ from Gethsemane to Golgotha.For centuries, Christian pilgrims from around the world have traveled to Jerusalem to walk the “Via Dolorosa” or the Way of the Cross. It is the reenactment of the journey Jesus took from Gethsemane through the streets of Old Jerusalem to the place where it is believed that Jesus was crucified. For the faithful who are not able to make the physical trip to Jerusalem, some churches around the world have recreated the Way of the Cross in their sanctuaries with a guided meditation of scripture and traditionally accompanied by art depicting the scenes from the Bible. Now will complete journey through Stations of the Way of the Cross with stations 10 – 14. Here our Lord is crucified, He breaths His last breath and He is buried. Let us listen with our hearts to the powerful words of scripture and may the inspired paintings of French artist James Tissot lead us to worship our Savior. 

This Spiritual Waimai is a part of a series entitled, “The Way of the Cross: The Road to Resurrection” where we retrace the steps of Jesus Christ from Gethsemane to Golgotha. For centuries, Christian pilgrims from around the world have traveled to Jerusalem to walk the “Via Dolorosa” or the Way of the Cross. It reenacts the journey Jesus took from Gethsemane through the streets of Old Jerusalem to the place where it is believed that Jesus was crucified. For the faithful who are not able to make the physical trip to Jerusalem, some churches around the world have recreated the Way of the Cross in their sanctuaries with a guided meditation of scripture and traditionally accompanied by art depicting the scenes from the Bible. Let us join Christians from around the world as we walk together through the first 4 stations of the Way of the Cross. French painter James Tissot's art will help us to visualize the passion of Jesus Christ as He walked the road to calvary to bear the sins of the world. 

What nationalities served in the British navy of the 18th century and what difference did peacetime and wartime conditions have on the make-up of crews? How does visiting a landlocked village that was once a thriving Gloucestershire port change our view of history? What did enslaved people think about their rescue by anti-slavery rescue ships? These are the questions Rana Mitter will be asking three writers and historians: Sara Caputo, Tom Nancollas and New Generation Thinker Jake Subryan Richards. Plus the artist Hew Locke describes his new commission for the entrance hall of Tate Britain and the artwork now on show at Tate Liverpool which is built from 45 votive boats suspended from the ceiling. Tate Britain Commission 2022: Hew Locke is on show until 22 Jan 2023. His work Armanda 2019 is on show at Tate Liverpool The Ship Asunder: A maritime history in eleven vessels by Tom Nancollas is out now Seafaring - an exhibition of fifty works from 1820 to the present day runs at Hastings Contemporary from Saturday 30 April – Sunday 25 September 2022 and includes works by Eric Ravilious, Elisabeth Frink, James Tissot, Edward Burne-Jones, Richard Eurich, Alfred Wallis, Edward Wadsworth, Frank Brangwyn and Maggi Hambling Dr Sara Caputo from the University of Cambridge researches maritime history Dr Jake Subryan Richards is an Assistant Professor at LSE and a BBC/AHRC New Generation Thinker. He researches law, empire, and the African diaspora in the Atlantic world. Producer: Luke Mulhall

Dotéchange de biens qui accompagne le mariagePour les articles homonymes, voir DOT.Une dot désigne dans le langage courant l'apport de biens par une des familles, ou par le fiancé, au patrimoine de l'autre, ou du nouveau ménage ; elle accompagne le mariage dans de nombreuses cultures. Il peut s'agir de biens dont la femme ou le mari sont dotés par leurs familles, mais aussi d'un don entre époux.L'anthropologie sociale distingue plusieurs sortes de prestations matrimoniales :la dot de mariage, apportée par la famille de l'épouse à celle-ci ou au ménage ;le prix de la fiancée apporté par le mari ou sa famille à la famille de son épouse ;le douaire apporté par le mari à son épouse.Parmi ces prestations, le prix de la fiancée est bien particulier car il n'entre pas dans le patrimoine du nouveau ménage. Cette prestation peut être pré- ou post-matrimoniale. Toutefois, en Afrique subsaharienne, on utilise dans le langage courant le terme « dot » pour désigner également cette forme de compensation offerte par le futur époux à la famille de son épouse.Plus généralement, la dot désigne l'apport qu'une personne en âge de se marier verse à une communauté de biens (dot monastique, dot ecclésiastique).Afrique subsaharienneCadeaux de dot (mariage traditionnel) au BéninEn Afrique, on appelle couramment dot, la valeur de la fiancée. Ce dernier est offert par l'homme à la famille de la femme ; c'est donc la transaction inverse de la dot proprement dite, car les biens entrent dans le patrimoine de la génération supérieure au lieu de celui du couple.InterprétationCérémonie de mariage (dot) traditionnel. Une représentation théâtrale des enfants pendant cette cérémonie au BéninEn Afrique subsaharienne, le « prix » de la fiancée est vu comme un acte symbolisant les fiançailles et officialisant le fait que les fiancés sont « pris ». C'est aussi un moyen pour l'homme de s'assurer qu'il ne sera pas haï par sa nouvelle famille. Dans de nombreuses cultures africaines, il prouve la capacité du jeune homme à prendre en charge une famille puisqu'il lui est demandé de fournir lui-même les cadeaux qu'il apporte. C'est également un élément d'alliance entre les familles puisqu'elle se fait en présence des membres des familles élargies de part et d'autre. Dans beaucoup de cultures en Afrique de l'Ouest, ce sont généralement les oncles et les tantes des fiancés qui président la cérémonie, et non leurs propres parents. Cela suppose, et donc exige, une certaine harmonie familiale, la famille devant être vécue au sens large et non une cellule nucléaire. Suivant les ethnies, ce système a un sens symbolique très fort. Le prix de la fiancée est aussi un geste de gratitude de la part de la famille du marié envers la famille de la mariée pour avoir élevé et pris soin de cette dernière.CritiquesCette méthode est parfois critiquée par les détracteurs de la dot qui estiment que l'homme achète sa femme. On reproche également à ce système de fragiliser le futur ménage en lui soustrayant du patrimoine plutôt que de l'aider à se construire en lui en apportant.En route pour la remise des cadeaux de dot (mariage traditionnel) au BéninSes défenseurs argumentent que, notamment en Afrique de l'Ouest, il est clairement précisé durant la cérémonie que ce qui est apporté ne représente pas un achat de la femme mais scelle l'alliance entre les deux familles, que les structures de la société subsaharienne ne reposent pas sur l'individualisme mais impliquent largement les familles. Ainsi, dans une vision de famille élargie, on estime qu'un couple ne se construit pas par lui seul, mais avec l'aide des proches, et en premier lieu des familles respectives. Ce système aide ainsi à inscrire les couples dans la durée dans une logique communautaire.Asie centraleLe système du prix de la fiancée existe également dans certaines régions d'Asie centrale où les hommes, trop pauvres, kidnappent leur future femme afin de pouvoir l'épouser. C'est notamment le cas au Kirghizistan.EuropeUne armoire dotale (Aussteuerschrank) allemande remplie du trousseau.La dot traditionnelle européenne désigne l'apport du père de la mariée au moment du mariage et est affectée au futur ménage. Inscrite dans le cadre d'une société patriarcale, cette dot matrimoniale est tombée en désuétude à partir du xixe siècle.FonctionLa dot traditionnelle incombait intégralement à la famille de la mariée et avait pour vocation de constituer une « mise de départ » pour le patrimoine du couple. Elle visait à aider le couple à démarrer sa vie commune. Elle se limitait généralement au trousseau de mariage pour les plus modestes mais incluait également, pour les plus aisés, un apport en numéraire qui pouvait être important selon le niveau social de la famille.HistoireLe prix de la fiancée (grec : hédon) était le système d'échange patrimonial au temps d'Homère mais, au ve siècle av. J.-C., ce système a été remplacé par celui de la dot (grec : phernē). L'Europe antique était une société patriarcale. Le père de la future mariée donnait une dot au futur mari. En Grèce antique c'était la coutume que le père aille chercher des coquillages dans la mer Égée pour les offrir au mari. La cérémonie se faisait sur la plus haute colline de la région et pendant neuf jours.L'Europe romaine était aussi une société dotale : puisque dans le droit romain la femme n'est pas juridiquement responsable, elle ne possède aucun bien propre, ce qui nécessite une transmission patrimoniale sous forme de dot (latin : dos). La dot était obligatoire pour rendre un mariage légitime.Le régime dotal a été abandonné au profit du douaire durant le haut Moyen Âge, mais la dot réapparaît au xie siècle dans la logique du resserrement lignager comme moyen d'exclure les filles de l'héritage, d'abord en Europe méridionale puis en Europe du Nord-Ouest. Elle est d'abord le contre-don du douaire, puis réussit à le reléguer au second plan.Cette dot européenne est une possession sous contrôle marital, c'est-à-dire celui du mari. Même si la femme en est propriétaire de son vivant, le mari dispose sur elle un droit de gestion et un droit d'approbation en cas d'aliénation. Après le décès du mari, la dot doit servir à la faire vivre, elle et ses enfants. La dot s'est donc vu transformée, en numéraire et en capital foncier, puis augmentée au rythme de l'essor économique par des droits complémentaires : droit de viduité (usufruit), augmentation de dot, et d'autres gains de survie. La dot a progressivement été abandonnée en Europe occidentale au cours des XIXe et XXe siècles.Autres formes Sans dot, par James Tissot, 1885.En parallèle, l'Europe a connu d'autres genres de dons. Ainsi, les sociétés polygynes celtes (v.irl. coibche), germaniques (v.angl. weotuma) et slaves (pol. wiona) pratiquaient toutes au haut Moyen Âge le prix de la fiancée à côté de la dot. Les Irlandais échangeaient le plus souvent le prix de la fiancée contre une dot (tochur), ce qui égalisait les dotations et assurait le partage de la communauté patrimoniale lors d'une rupture. Quant aux Germains, le prix pour la fiancée se limitait aux cas du plein mariage, autrement dit, un mariage à une épouse principale. Pour les coépouses inférieures ou temporaires, chez certains peuples germaniques comme les Lombards, il était fréquent que le mari offre ce qu'on appelle un don du matin (lomb. morgincap, all. Morgengabe, néerl. morgengaaf) qui avait le caractère d'un pretium virginitatis, ce qui signifie que ce don n'était donné que si la jeune mariée était vierge avant la nuit de noces. Le don du matin était soit à la libre disposition de la femme, soit géré par l'homme durant sa vie. Au décès du mari, la veuve disposait du don du matin en tant que gain de survie à une époque où très peu de gens prévoyaient de gain de survie au conjoint survivant. Dans le sud de l'Italie, le don du matin, introduit par les conquérants lombards à partir du vie siècle, existait toujours au milieu du xie siècle. D'autres sociétés ont aussi connu un tel don, par exemple les Gallois (cowyll).Influences contemporainesDe nos jours, certains héritages de la dot européenne sont encore perceptibles de façon diluée. Ainsi dans les pays anglo-saxons et germaniques, ainsi qu'en Alsace et en Lorraine, il incombe traditionnellement à la famille de la mariée de payer la cérémonie et le repas de mariage. La liste de mariage est aussi une tradition qui peut être considérée comme découlant de la dot et ouvert en dehors du cercle familial.RéférencesArticle connexeÀ PROPOS DE CET ARTICLEVoir l'historique des modificationsMis à jour il y a 50 joursAfficher la page de discussionDiscuter des améliorations à cet articleEN SAVOIR PLUSMahrLe mahr est le don, selon les prescriptions de l'islam, que l'époux doit faire à l'épouse. Ce don serait une forme d'appréciation et permettrait d'offrir certaines garanties à la femme. Le mahr permet à la femme de survivre seule pendant quelques mois en cas de malheur. En Islam, l'homme n'a pas le droit de toucher au patrimoine de la femme qui utilise son argent comme bon lui semble. Parmi les prestations matrimoniales connues, telles la compensation mat☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆https://linktr.ee/jacksonlibon---------------------------------------------------#face #instagram #amour #couple #garden #tiktok #thebeyou #Theendisnear. #foryou #ForYouPizza #fyp #irobot #theend #pups #TikToker #couplegoals #famille #relation #doudou #youtube #twitter #tiktokers #love #reeĺs #shorts #instagood #follow #like #ouy #oyu #babyshark #lilnasx #girl #happybirthday #movie #nbayoungboy #deviance #autotrader #trading #khan #academy #carter #carguru #ancestry #accords #abc #news #bts #cbs #huru #bluebook #socialmedia #whatsapp #music #google #photography #memes #marketing #india #followforfollowback #likeforlikes #a #insta #fashion #k #trending #digitalmarketing #covid #o #snapchat #socialmediamarketing #bhfyp 

Jesus, the man who is God, and the God who is man speaks with authority and wisdom. He is the truest and most trustworthy of prophets. He knows what to tell us about the future and what not to tell us. Jesus, the Son of the Living God can the see the whole of the future. He can see us standing firm in the faith and hope. He can see God saving us from the hardest and most impossible things. He can see us celebrating with him the complete revealing of God's Glory. Yeshua Teaches People by the Sea, by James Tissot

This week, we hear an uncomfortable story from Mark 10 where Jesus tells a rich man to sell all his possessions, give the money to the poor, and follow him. Shocked, the man goes away grieving, "for he had many possessions." In this sermon, Pastor Daniel Flucke wrestles with how we understand and follow this tough command from Jesus. A sermon for the 20th Sunday after Pentecost on Mark 10:17-31. Cover image: “Rich Young Man Went Away Sorrowful” by James Tissot, 1836-1902. 

Another thank you to his excellency, Archbishop Bernard A. Hebda!We celebrate the year of Saint Joseph and the one year anniversary of Dead Friend Saints by talking about Saint Joseph in this episode. Please pray for Archbishop Hebda and all of our faithful priests and bishops.Here are the resources that the Archbishop recommends in this episode:Apostolic letter on the year of Saint Joseph: https://www.vatican.va/content/francesco/en/apost_letters/documents/papa-francesco-lettera-ap_20201208_patris-corde.htmlThe Anxiety of Saint Joseph (L'anxiété de Saint Joseph) Painting by James Tissot:https://www.brooklynmuseum.org/opencollection/objects/4426Follow me on instagram:  deadfriendsaintsemail:  deadfriendsaints@gmail.comFacebook: facebook.com/deadfriendsaintsTikTok: @deadfriendsaintsDead Friend, pray for us!

In this episode you’ll hear about one group that was at the cross of Jesus, but is not mentioned in the Bible.  This Good Friday reflection was offered on March 30, 2018 at St. Lawrence Parish in Tampa, Florida.The readings can be found at this link:https://bible.usccb.org/bible/readings/033018.cfmTo view James Tissot’s “What Our Lord Saw from the Cross” click here: https://en.m.wikipedia.org/wiki/Crucifixion,_seen_from_the_Cross

In which RJ, Sarah, and Dave talk last chance basketball programs, true selves, teenage errors, and gracious dispositions. Also, Sarah gets kicked off AOL Instant Messenger. Click here (https://www.youtube.com/watch?v=b-YCKtBb0L4) to watch the trailer for Last Chance U: Basketball. Click here (https://www.newyorker.com/culture/persons-of-interest/sherry-turkles-plugged-in-year) to read the New Yorker's profile of Sherry Turkle. Click here (https://www.vice.com/en/article/v7mwa3/why-your-true-self-is-an-illusion) to read Vice's article on "Why Your ‘True Self' Is An Illusion" by Shayla Love. Click here (https://www.theatlantic.com/ideas/archive/2021/03/america-has-lost-ability-forgive/618336/) to read Graeme Wood's piece "America Has Forgotten How to Forgive" in The Atlantic. Click here (https://mbird.com/2021/03/you-will-regret-reading-this-post/) to read DZ's reflection on Regret and here for his piece (https://mbird.com/2021/03/the-doctrine-of-grace-vs-the-disposition-of-grace/) on The Doctine of Grace vs The Disposition of Grace. Click here (https://www.artbible.info/art/large/495.html) to view the painting by James Tissot that RJ references, "What Our Lord Saw from The Cross".

Thirtieth Sunday in Ordinary Time, Cycle ALink to Sunday ReadingsCover Art: "Lawyer Standing Up and Tempting Jesus" by James Tissot, late 19th Century

Episode 80  : Today I talk to author, Lucy Paquette. My research brought me to her site. Her book The Hammock is about French painter, James Tissot. I had never heard of James Tissot, so I was eager to learn more. [I mispronounce his name at first ;)]. Apologies for the feedback sounds during the podcast.   For […] The post Lucy Paquette:The Hammock appeared first on Let's Talk Art With Brooke.

The final lecture by Professor Nead covers the quintessential traits of a fashionable young woman in the 19th Century: http://www.gresham.ac.uk/lectures-and-events/fashion-and-visual-culture-in-the-19th-century-the-girl-of-the-periodBy the second half of the nineteenth century it was believed that respectable young women of the middle classes were imitating the styles and manners of the demi-monde and were thus blurring the necessary visual distinctions between the pure and the fallen. Respectable women had been seduced by the discourse around fashion and had lost their subtle purity and become brash and vulgar. In France, James Tissot painted a series of pictures entitled The Women of Paris, depicting fashionable women in a number of different locations and settings and in England the worrying habits of 'The Girl of the Period' became one of the most pressing issues for social columnists and correspondence in the press.This lecture will examine the representation of these new types of fashionable women and the social implications of the visual confusion of respectable and non-respectable women in the public spaces of Paris and London.The transcript and downloadable versions of the lecture are available from the Gresham College Website: http://www.gresham.ac.uk/lectures-and-events/fashion-and-visual-culture-in-the-19th-century-the-girl-of-the-periodGresham College has been giving free public lectures since 1597. This tradition continues today with all of our five or so public lectures a week being made available for free download from our website. There are currently over 1,500 lectures free to access or download from the website.Website: http://www.gresham.ac.ukTwitter: http://twitter.com/GreshamCollegeFacebook: https://www.facebook.com/greshamcollege