| Shepherds of Christ
June 30, 2010
July 1st Holy Spirit Novena
Scripture selection is Day 5 Period II.
The Novena Rosary Mysteries
for July 1st are Joyful.
Please pray for these intentions all day:
1. The Pope and Cardinals and mailing
2. Funds for the next mailing we are sending to the priests.
3. Two special intentions
4. Cycle A Book
5. Fr. Joe and Rome
6. Sr. Elizabeth
7. Putting Waters in the water around Florida July 4th Rita's doing.
8. July 5th
9. The Oil around Florida
10. Donations and grace
Available $10.00 plus shipping
We need postage to send
Cycle C to
priests in Michigan,
Wisconsin and Arizona.
They are done and ready to go.
Please help us.
June 30, 2010
Amos 5: 14-15, 21-24
Seek good and not evil so that you may survive, and Yahweh, God Sabaoth, be with you as you claim he is. Hate evil, love good, let justice reign at the city gate: it may be that Yahweh, God Sabaoth, will take pity on the remnant of Joseph.
I hate, I scorn your festivals, I take no pleasure in your solemn assemblies. When you bring me burnt offerings . . . your oblations, I do not accept them and I do not look at your communion sacrifices of fat cattle. Spare me the din of your chanting, let me hear none of your strumming on lyres, but let justice flow like water, and uprightness like a never-failing stream!
Psalm 50: 7-13, 16-17
'Listen, my people, I am speaking, Israel,
I am giving evidence against you,
I, God, your God.
It is not with your sacrifices that I find fault,
those burnt offerings constantly before me;
I will not accept any bull from your homes,
nor a single goat from your folds.
'For all forest creatures are mine already,
the animals on the mountains in their thousands.
I know every bird in the air,
whatever moves in the fields is mine.
'If I am hungry I shall not tell you,
since the world and all it holds is mine.
Am I to eat the flesh of bulls
or drink the blood of goats?
But to the wicked, God says:
What right have you to recite my statutes,
to take my covenant on your lips,
when you detest my teaching,
and thrust my words behind you?
Matthew 8: 28-34
When he reached the territory of the Gadarenes on the other side, two demoniacs came towards him out of the tombs—they were so dangerously violent that nobody could use that path. Suddenly they shouted, ‘What do you want with us, Son of God? Have you come here to torture us before the time?’ Now some distance away there was a large herd of pigs feeding, and the devils pleaded with Jesus, ‘If you drive us out, send us into the herd of pigs.’ And he said to them, ‘Go then,’ and they came out and made for the pigs; and at that the whole herd charged down the cliff into the lake and perished in the water. The herdsmen ran off and made for the city, where they told the whole story, including what had happened to the demoniacs. Suddenly the whole city set out to meet Jesus; and as soon as they saw him they implored him to leave their neighbourhood.
It says Seek good and not evil,
that you may live —
. . .
Hate evil and love good —
We have a choice
To listen to satan who tells us to
act with behavior against
the commandment to love God.
We are to love God with
our whole heart and
soul and our whole
being and love our
neighbor as ourselves.
To listen to satan and
do what he says
is to do wrong.
God gives us a free will —
We have a choice to love or
to hate —
To be jealous or to do God's will
and not block others doing
A person possessing another as Fr. Carter says
slavishly dependent on another
is wrong —
controlling because we don't
want anything unexpected —
controlling to force our behavior
which is dysfunctional —
Pope John Paul II says —
Seek God's will and do it
Always being busy —
A man had a choice —
he could travel one of 2 roads —
he wanted to please people
cheering him on to follow
a wide road that was
filled with pleasure —
he felt the road was the wrong
road — he remembered
the scripture about
the narrow road
But he wanted the recognition
of men so he wore the
mask he knew so well
approval of men at all costs
and he took the WIDE,
'Enter by the narrow gate, since the road that leads to destruction is wide and spacious, and many take it;
Help me God to know the joy of Your
peace and of living my life
seeking Your will and having
the joy of my heart — in
loving — not seeking dominance
for dominance sake,
rescuing others to make myself
look good —
But doing God's will —
Seeking God's will
Loving God's will —
We pray to the Lord to have
mercy on us for our
sins are many —
Be merciful, O Lord, for we have
1 John 1: 5—2:2
This is what we have heard from him
and are declaring to you:
God is light,
and there is no darkness in him at all.
If we say that we share in God’s life
while we are living in darkness,
we are lying,
because we are not living the truth.
But if we live in light,
as he is in light,
we have a share in another’s life,
and the blood of Jesus, his Son,
cleanses us from all sin.
If we say, ‘We have no sin,’
we are deceiving ourselves,
and truth has no place in us
if we acknowledge our sins,
he is trustworthy and upright,
so that he will forgive our sins
and will cleanse us from all evil.
If we say, ‘We have never sinned,’
we make him a liar,
and his word has no place in us.
My children, I am writing this
to prevent you from sinning;
but if anyone does sin,
we have an advocate with the Father,
Jesus Christ, the upright.
He is the sacrifice to expiate our sins,
and not only ours,
but also those of the whole world.
St. Paul tells us
1 Corinthian 2: 12
Now, the Spirit we have received is not the spirit of the world but God’s own Spirit, so that we may understand the lavish gifts God has given us.
Fr. Carter said:
Life in the Spirit
St. Paul tells us, "We have not received the spirit of the world but the Spirit that is from God, so that we may understand the things freely given us by God" (1 Cor 2:12). This particular text admirably serves the discussion of mysticism. Mysticism is the lived awareness, to a highly developed degree, of what it means to live the God-life. It is a profound realization of what it means to participate in God's life through grace. The above text reminds us that the Holy Spirit has been given to us to teach us how to live this God-life, this Christ-life. The Spirit perfectly understands the life of God, and he perfectly understands our participation in that life. He is the perfect teacher who instructs us how to live and develop this life, ideally to its mystical heights.
The Holy Spirit, consequently, is with us to guide us in our life in Christ. He continually desires to deepen the Christic, Trinitarian image within us. While by no means pretending to be exhaustive, let us consider some of the truths and practices pertinent to life in the Spirit.
The Spirit desires that we constantly seek out Jesus. Whatever the Spirit wants to tell us, along whatever path he desires to lead us—all this in some way is contained in the mystery of Christ. To be formed in Christ under the gentle but sure touch of the Spirit means that we must be open to the spiritual lessons contained in the various mysteries or events of Christ's life. This is especially true of the two central and summary mysteries, Christ's death and resurrection. We must consistently strive to have the proper perspective concerning these two key events. Spiritual writing has not always presented such a perspective. For many years a considerable portion of spiritual writing and teaching seemed to present the cross dimension, or dying with Christ, as if it were to receive almost exclusive attention. That we should be living resurrection upon this earth, as well as looking forward to its culmination in eternal life, was often not properly emphasized. To live resurrection in the here and now means to increasingly partake of resurrection peace, joy, happiness and fulfillment. Our incorporation into Christ's passion and death is a means to a life of resurrection here on earth as well as in eternity.
Today, we must guard against the opposite danger—incorrectly emphasizing resurrection with the consequent effect of removing the cross aspect from its proper place in Christian consciousness. We must always be aware of the words of Paul: "For Christ did not send me to baptize but to preach the gospel, and not with the wisdom of human eloquence, so that the cross of Christ might not be emptied of its meaning" (1 Cor 1:17).
The Spirit, then, desires to lead us to a consistent and balanced contact with Christ. Some of the means we should use to assure this contact are participation in liturgy, reading of Scripture, and prayer.
The mention of prayer easily leads us to another important aspect of life in the Spirit—how the Spirit guides us in making the proper decisions in the following of Christ. Among the various purposes of prayer is seeking such guidance from the Spirit. In prayer the Christian asks for the necessary light to make decisions according to the teaching and example of Jesus. In prayer one asks for the grace to see persons, places, things, circumstances, according to a Christian perspective. Prayer, then, is necessary for proper decision-making because it is a special source of light for the intellect. Prayer is also a special source of strength for the will. Prayer gives us the strength and courage to make correct decisions even though these at times are very difficult or unpopular ones, ones which may make life unusually demanding for a period of time.
As we seek the light of the Spirit during prayer, we must be aware that not everything we originally think is an illumination of the Spirit actually is such. In other words, there are false lights or illuminations. We must, therefore, be able to distinguish between true and false lights. As St. Ignatius of Loyola tells us, we must consider the entire course of what we think are the enlightenments of the Spirit.1 We must consider their beginning, middle, and end. If the entire course is good and directed to what is right, then we have assurance our lights are according to the Spirit. A false light could begin by presenting us with a good, but the end point, and possibly also the middle point, discloses the false light in its true character. Such a light would lead us to what is evil, or less good.
As we prayerfully consider the various options involved in a decision-making process, we begin to experience a sense of peace and clarity relative to one of the options. This usually seems to happen in a more gradual manner, but it also can occur rather suddenly. This experience of peace and clarity is one of the great signs pointing to the decision which the Spirit desires we make.
end of excerpt
Excerpt of The Spiritual Exercises of St. Ignatius, by Louis J. Puhl, S.J. pp. 141-150
313. RULES FOR DISCERNMENT OF SPIRITS
Rules for understanding to some extent the different movements produced in the soul and for recognizing those that are good to admit them, and those that are bad, to reject them. These rules are more suited to the first week
314. I. In the case of those who go from one mortal sin to another, the enemy is ordinarily accustomed to propose apparent pleasures. He fills their imagination with sensual delights and gratifications, the more readily to keep them in their vices and increase the number of their sins.
With such persons the good spirit uses a method which is the reverse of the above. Making use of the light of reason, he will rouse the sting of conscience and fill them with remorse.
315. 2. In the case of those who go on earnestly striving to cleanse their souls from sin and who seek to rise in the service of God our Lord to greater perfection, the method pursued is the opposite of that mentioned in the first rule.
Then it is characteristic of the evil spirit to harass with anxiety, to afflict with sadness, to raise obstacles backed by fallacious reasonings that disturb the soul. Thus he seeks to prevent the soul from advancing.
It is characteristic of the good spirit, however, to give courage and strength, consolations, tears, inspirations, and peace. This He does by making all easy, by removing all obstacles so that the soul goes forward in doing good.
316. 3. SPIRITUAL CONSOLATION. I call it consolation when an interior movement is aroused in the soul, by which it is inflamed with love of its Creator and Lord, and as a consequence, can love no creature on the face of the earth for its own sake, but only in the Creator of them all. It is likewise consolation when one sheds tears that move to the love of God, whether it be because of sorrow for sins, or because of the sufferings of Christ our Lord, or for any other reason that is immediately directed to the praise and service of God. Finally, I call consolation every increase of faith, hope, and love, and all interior joy that invites and attracts to what is heavenly and to the salvation of one's soul by filling it with peace and quiet in its Creator and Lord.
317. 4. SPIRITUAL DESOLATION. I call desolation what is entirely the opposite of what is described in the third rule, as darkness of soul, turmoil of spirit, inclination to what is low and earthly, restlessness rising from many disturbances and temptations which lead to want of faith, want of hope, want of love. The soul is wholly slothful, tepid, sad, and separated, as it were, from its Creator and Lord. For just as consolation is the opposite of desolation, so the thoughts that spring from consolation are the opposite of those that spring from desolation.
318. 5. In time of desolation we should never make any change, but remain firm and constant in the resolution and decision which guided us the day before the desolation, or in the decision to which we adhered in the preceding consolation. For just as in consolation the good spirit guides and counsels us, so in desolation the evil spirit guides and counsels. Following his counsels we can never find the way to a right decision.
319. 6. Though in desolation we must never change our former resolutions, it will be very advantageous to intensify our activity against the desolation. We can insist more upon prayer, upon meditation, and on much examination of ourselves. We can make an effort in a suitable way to do some penance.
320. 7. When one is in desolation, he should be mindful that God has left him to his natural powers to resist the different agitations and temptations of the enemy in order to try him. He can resist with the help of God, which always remains, though he may not clearly perceive it. For though God has taken from him the abundance of fervor and overflowing love and the intensity of His favors, nevertheless, he has sufficient grace for eternal salvation.
321. 8. When one is in desolation, he should strive to persevere in patience. This reacts against the vexations that have overtaken him. Let him consider, too, that consolation will soon return, and in the meantime, he must diligently use the means against desolation which have been given in the sixth rule.
322. 9. The principal reasons why we suffer from desolation are three:
The first is because we have been tepid and slothful or negligent in our exercises of piety, and so through our own fault spiritual consolation has been taken away from us.
The second reason is because God wishes to try us, to see how much we are worth, and how much we will advance in His service and praise when left without the generous reward of consolations and signal favors.
The third reason is because God wishes to give us a true knowledge and understanding of ourselves, so that we may have an intimate perception of the fact that it is not within our power to acquire and attain great devotion, intense love, tears, or any other spiritual consolation; but that all this is the gift and grace of God our Lord. God does not wish us to build on the property of another, to rise up in spirit in a certain pride and vainglory and attribute to ourselves the devotion and other effects of spiritual consolation.
323. 10. When one enjoys consolation, let him consider how he will conduct himself during the time of ensuing desolation, and store up a supply of strength as defense against that day.
324. 11. He who enjoys consolation should take care to humble himself and lower himself as much as possible. Let him recall how little he is able to do in time of desolation, when he is left without such grace or consolation.
On the other hand, one who suffers desolation should remember that by making use of the sufficient grace offered him, he can do much to withstand all his enemies. Let him find his strength in his Creator and Lord.
325. 12. The enemy conducts himself as a woman. He is a weakling before a show of strength, and a tyrant if he has his will. It is characteristic of a woman in a quarrel with a man to lose courage and take to flight if the man shows that he is determined and fearless. However, if the man loses courage and begins to flee, the anger, vindictiveness, and rage of the woman surge up and know no bounds. In the same way, the enemy becomes weak, loses courage, and turns to flight with his seductions as soon as one leading a spiritual life faces his temptations boldly, and does exactly the opposite of what he suggests. However, if one begins to be afraid and to lose courage in temptations, no wild animal on earth can be more fierce than the enemy of our human nature. He will carry out his perverse intentions with consummate malice.
326. 13. Our enemy may also be compared in his manner of acting to a false lover. He seeks to remain hidden and does not want to be discovered. If such a lover speaks with evil intention to the daughter of a good father, or to the wife of a good husband, and seeks to seduce them, he wants his words and solicitations kept secret. He is greatly displeased if his evil suggestions and depraved intentions are revealed by the daughter to her father, or by the wife to her husband. Then he readily sees he will not succeed in what he has begun. In the same way, when the enemy of our human nature tempts a just soul with his wiles and seductions, he earnestly desires that they be received secretly and kept secret. But if one manifests them to a confessor, or to some other spiritual person who understands his deceits and malicious designs, the evil one is very much vexed. For he knows that he cannot succeed in his evil undertaking, once his evident deceits have been revealed.
327. 14. The conduct of our enemy may also be compared to the tactics of a leader intent upon seizing and plundering a position he desires. A commander and leader of an army will encamp, explore the fortifications and defenses of the stronghold, and attack at the weakest point. In the same way, the enemy of our human nature investigates from every side all our virtues, theological, cardinal, and moral. Where he finds the defenses of eternal salvation weakest and most deficient, there he attacks and tries to take us by storm.
328. RULES FOR DISCERNMENT OF SPIRITS
Further rules for understanding the different movements produced in the soul. They serve for a more accurate discernment of spirits and are more suitable for the second week
329. I. It is characteristic of God and His Angels, when they act upon the soul, to give true happiness and spiritual joy, and to banish all the sadness and disturbances which are caused by the enemy.
It is characteristic of the evil one to fight against such happiness and consolation by proposing fallacious reasonings, subtilties, and continual deceptions.
330. 2. God alone can give consolation to the soul without any previous cause. It belongs solely to the Creator to come into a soul, to leave it, to act upon it, to draw it wholly to the love of His Divine Majesty. I said without previous cause, that is, without any preceding perception or knowledge of any subject by which a soul might be led to such a consolation through its own acts of intellect and will.
331. 3. If a cause precedes, both the good angel and the evil spirit can give consolation to a soul, but for a quite different purpose. The good angel consoles for the progress of the soul, that it may advance and rise to what is more perfect. The evil spirit consoles for purposes that are the contrary, and that afterwards he might draw the soul to his own perverse intentions and wickedness.
332. 4. It is a mark of the evil spirit to assume the appearance of an angel of light. He begins by suggesting thoughts that are suited to a devout soul, and ends by suggesting his own. For example, he will suggest holy and pious thoughts that are wholly in conformity with the sanctity of the soul. Afterwards, he will endeavor little by little to end by drawing the soul into his hidden snares and evil designs.
333. 5. We must carefully observe the whole course of our thoughts. If the beginning and middle and end of the course of thoughts are wholly good and directed to what is entirely right, it is a sign that they are from the good angel. But the course of thoughts suggested to us may terminate in something evil, or distracting, or less good than the soul had formerly proposed to do. Again, it may end in what weakens the soul, or disquiets it; or by destroying the peace, tranquility, and quiet which it had before, it may cause disturbance to the soul. These things are a clear sign that the thoughts are proceeding from the evil spirit, the enemy of our progress and eternal salvation.
334. 6. When the enemy of our human nature has been detected and recognized by the trail of evil marking his course and by the wicked end to which he leads us, it will be profitable for one who has been tempted to review immediately the whole course of the temptation. Let him consider the series of good thoughts, how they arose, how the evil one gradually attempted to make him step down from the state of spiritual delight and joy in which he was, till finally he drew him to his wicked designs. The purpose of this review is that once such an experience has been understood and carefully observed, we may guard ourselves for the future against the customary deceits of the enemy.
335. 7. In souls that are progressing to greater perfection, the action of the good angel is delicate, gentle, delightful. It may be compared to a drop of water penetrating a sponge.
The action of the evil spirit upon such souls is violent, noisy, and disturbing. It may be compared to a drop of water falling upon a stone.
In souls that are going from bad to worse, the action of the spirits mentioned above is just the reverse. The reason for this is to be sought in the opposition or similarity of these souls to the different kinds of spirits. When the disposition is contrary to that of the spirits, they enter with noise and commotion that are easily perceived. When the disposition is similar to that of the spirits, they enter silently, as one coming into his own house when the doors are open.
336. 8. When consolation is without previous cause, as was said, there can be no deception in it, since it can proceed from God our Lord only. But a spiritual person who has received such a consolation must consider it very attentively, and must cautiously distinguish the actual time of the consolation from the period which follows it. At such a time the soul is still fervent and favored with the grace and aftereffects of the consolation which has passed. In this second period the soul frequently forms various resolutions and plans which are not granted directly by God our Lord. They may come from our own reasoning on the relations of our concepts and on the consequences of our judgments, or they may come from the good or evil spirit. Hence, they must be carefully examined before they are given full approval and put into execution.
end of excerpt of The Spiritual Exercises of St. Ignatius
Fr. Carter said:
Just as we can be subjected to false lights, we can also experience false peace. For example, we can experience a certain peace because the decision we are about to make will relieve us of a considerable burden. The peace, however, is short-lived. We begin to feel dissatisfied with the prospective decision, ill-at-ease about actually choosing this particular action. Recognizing the briefly experienced peace as a false sign, we then continue the discernment process.
We must also realize that the experience of true peace in in the decision-making process does not guarantee that all anxiety is removed. In choosing a certain option, we are indeed guided by the experience of peace, but there can also be certain fears attached to our choice. There can also be aspects of the decision not to our liking. The experience of peace, however, remains dominant, giving us reasonable assurance we have chosen correctly in the Spirit.
In striving to make decisions in the Spirit, we must also be aware of another important principle: as far as possible, we should never make decisions, especially important ones, when we are in a state of desolation. In such a state we are in danger of making decisions which are not in accordance with the Spirit. Let us consider some of the words of St. Ignatius concerning desolation: "I call desolation ... darkness of soul, turmoil of spirit, inclination to what is low and earthly, restlessness rising from many disturbances and temptations which lead to want of faith, want of hope, want of love ...."2
As we progress in our discussion of principles and practices regarding life in the Spirit, let us now consider the concept of spiritual freedom. Growth in this freedom is one of the great signs of spiritual progress. Spiritual freedom is the ability to relate to persons, places, things, circumstances, and all else according to God's will. It means we are free enough to live in the manner God desires. Spiritual freedom means we are not wrongfully attached to this or that—an attachment which prevents us from following the lead of the Spirit.
As we are using the idea of spiritual freedom, a lack of such does not imply a person is not responsible for wrongful action. It simply means one abuses freedom, that one is here and now attached to a particular attitude or desire which leads one to go against the Spirit's lead.
St. Ignatius of Loyola and St. John of the Cross are two of the great masters regarding growth in spiritual freedom. They do not use the same type of language, but their message is basically the same—one must take whatever means are necessary to put oneself at the disposal of God. One must labor at breaking the inordinate attachments which lead one to go against God's will. One must develop the spiritual freedom necessary to decide according to the Spirit's guidance.
The more the mystical process develops, the more this spiritual freedom takes deeper root in a person. Growth in mysticism includes a growing desire to be possessed by God, to do whatever he wants, to accomplish his will at all costs. All this describes a person who is truly free, a person who uses freedom to accomplish one's God-given destiny.
Growth in spiritual freedom is accompanied by growth in spiritual peace. Here, then, we wish to expand upon this concept of peace which we earlier discussed in connection with prayer and its decision-making process. For we should cultivate spiritual peace not only relative to discernment, but also as it pertains to all aspects of our lives.
To maintain oneself in a state of peace is extremely important for life in the Spirit. We can best listen to the Spirit and respond to his lights when in a basic peace of spirit. We may speak of three different kinds of this peace.
The first type is not of everyday occurrence. It is that feeling of peace which permeates all aspects of our being to such an extent that we can, as it were, almost taste the peace. We seem to feel it flowing through the total person. Again, this experience is not the ordinary fare.
A second type of peace is one which is our more customary companion on the spiritual journey. It is of a calmer nature, sometimes even accompanied by considerable spiritual dryness. It is that kind of peace which we experience on a rather daily basis. It is present amid the ordinary successes, troubles, joys, and anxieties of everyday existence. If it does not raise us to the ecstatic level of the first kind of peace, it is, nevertheless, a welcome companion. It enables us to go about our life in the Lord with a basic joy, enthusiasm, trust, and optimism.
The third kind of peace is, as is the case with the type first described, of a more rare occurrence. It is that peace which we should strive for even though we are presently experiencing very significant—perhaps even severe—suffering of one kind or other. This mode of suffering has the capacity to disturb us mightily, to confuse us, to narrow our perspective. We must, then, make very special efforts to go deep down to the center of our being where there is that peace which even deep suffering cannot remove. When we reach this centerpoint, when we actuate this deep-rooted level of peace, we are in a position to confront the suffering as the Spirit desires. We are in a position to allow him to guide us through the suffering in a manner which promotes the pattern of death-resurrection. We rise from the experience more spiritually mature, persons capable of deeper love of God and neighbor.
Cf. The Spiritual Exercises of St. Ignatius, translated by
L. Puhl (Westminster: Newman Press, 1951), Nos. 332-334.
2. Ibid., No. 317.
3. Cf. St. Francis de Sales, On the Love of God, translated by J. Ryan (New York: Doubleday, 1963), Bk VIII, Ch. 13, pp. 84-87.
4. Jean Laplace, The Direction of Conscience (New York: Herder and Herder, 1967), p.173.
end of excerpt
1 John 2: 9-10
Whoever claims to be in light
but hates his brother
is still in darkness.
Anyone who loves his brother
remains in light
and there is in him
nothing to make him fall away.
1 John 4: 11-12
My dear friends,
if God loved us so much,
we too should love one another.
No one has ever seen God,
but as long as we love one another
God remains in us
and his love comes to its perfection in us.
Being open to the Spirit
We do not go to God alone —
God calls us to work
with each other —
to help others achieve
PRAY to be holy
Let us pray for all our
brothers and sisters —
John 17: 20-23
I pray not only for these
but also for those
who through their teaching
will come to believe in me.
May they all be one,
just as, Father, you are in me
and I am in you,
so that they also may be in us,
so that the world may believe
it was you who sent me.
I have given them the glory
you gave to me,
that they may be one as we are one.
With me in them and you in me,
may they be so perfected in unity
that the world will recognise
that it was you who sent me
and that you have loved them
as you have loved me.
Prayer for Union with Jesus
Come to me, Lord, and possess my soul. Come into my heart and permeate my soul. Help me to sit in silence with You and let You work in my heart.
I am Yours to possess. I am Yours to use. I want to be selfless and only exist in You. Help me to spoon out all that is me and be an empty vessel ready to be filled by You. Help me to die to myself and live only for You. Use me as You will. Let me never draw my attention back to myself. I only want to operate as You do, dwelling within me.
I am Yours, Lord. I want to have my life in You. I want to do the will of the Father. Give me the strength to put aside the world and let You operate my very being. Help me to act as You desire. Strengthen me against the distractions of the devil to take me from Your work.
When I worry, I have taken my focus off of You and placed it on myself. Help me not to give in to the promptings of others to change what in my heart You are making very clear to me. I worship You, I adore You and I love You. Come and dwell in me now.
-God's Blue Book, January 17, 1994
July 31, 1994
Words of Jesus to Members of
Shepherds of Christ Associates:
"My beloved priest-companion, I intend to use the priestly newsletter, Shepherds of Christ, and the movement, Shepherds of Christ Associates, in a powerful way for the renewal of My Church and the world.
"I will use the newsletter and the chapters of Shepherds of Christ Associates as a powerful instrument for spreading devotion to My Heart and My Mother's Heart.
"I am calling many to become members of Shepherds of Christ Associates. To all of them I will give great blessings. I will use them as instruments to help bring about the triumph of the Immaculate Heart and the reign of My Sacred Heart. I will give great graces to the members of Shepherds of Christ Associates. I will call them to be deeply united to My Heart and to Mary's Heart as I lead them ever closer to My Father in the Holy Spirit."
- Message from Jesus to Father Edward J. Carter, S.J., Founder, as given on July 31, 1994,
feast of Saint Ignatius Loyola, Founder of the Society of Jesus (The Jesuits)
Oh Mary help us
Give a gift that lasts.
$10.00 each plus shipping
Shepherds of Christ
We can send Fr. Joe's
homily book to a priest for 75¢.
Can you please help us getthese homilies to the priests?
Please help us with your donation.
Call Shepherds of Christ
Prayer Cards available
Holy Spirit Prayer Act of Consecration to
Immaculate Heart of Mary
Act of Consecration to
Sacred Heart of Jesus
Prayer for Priests
Prayer before the Holy Sacrifice of the Mass
Prayer for Union with Jesus
Available for .25¢ each plus postage
Call Shepherds of Christ
Prayer Card 4" x 6"
.50¢ each plus postage
size 5 1/2" x 8 1/2"
$1.00 plus postage
Sacred Heart of Jesus w/glass - 18
Our Lady-Guadalupe w/glass - 12
Limpias - 8
Immaculate Heart w/glass - 18
I Heart - Ivory w/glass - 18
Our Lady of Grace w/glass - 18
Our Lady-Mt. Carmel w/glass - 18
Our Lady of Lourdes w/glass - 18
Infant of Prague w/glass - 24
Sacred Heart of Jesus w/glass - 24
Sacred Heart -Blessing w/glass - 24
Sorrowful Mother w/glass - 24
I Heart - Ivory w/glass - 24
I Heart of Mary w/glass - 24
Our Lady of Lourdes w/glass - 24
Our Lady-Guadalupe w/glass - 28
Our Lady of Grace w/glass - 24
Our Lady-Mt. Carmel w/glass - 24
Fatima w/glass - 11
Pilgrim Virgin w/glass - 12
Pilgrim Virgin w/glass - 15
Fatima w/glass - 18
Pilgrim Virgin w/glass - 18
Pilgrim Virgin w/glass - 27
St. Padre Pio
Pieta - Marble
Pieta - Color
St. Anthony - 18
St. Francis - 18
St. Joseph - 18
St. Therese - 18
St. Rita - 18
St. Clare - 12
St. Rita - 12
St. Padre Pio - 12
ivine Mercy - 12
St. Michael - 11
Shepherds of Christ Ministries
P. O. Box 627
China, IN 47250
Size Price Quantity
St. Padre Pio
$100 St. Philomena
$100 St. Philomena
$65 St. Joseph
$65 St. Francis
$65 St. Anthony
$65 St. Rita
$65 St. Therese
$65 Pieta - Color 15" $75 Pieta - Marble 15" $75 Holy Family
$60 St. Padre Pio - standing
$40 St. Padre Pio - sitting
$50 St. Michael
$40 St. Rita
$40 St. Claire
$25 Our Lady of Guadalupe w/glass
$500 Our Lady of Mt. Carmel w/glass
Immaculate Heart of Mary w/glass
Immaculate Heart - Ivory w/glass
Infant of Prague w/glass
Our Lady of Grace w/glass
Our Lady of Lourdes w/glass
$500 Sacred Heart of Jesus w/glass
$500 Sacred Heart -Blessing w/glass
Sorrowful Mother w/glass
$500 Immaculate Heart of Mary w/glass
$300 Immaculate Heart - Ivory w/glass
$300 Sacred Heart of Jesus w/glass
$300 Our Lady of Lourdes w/glass
$300 Our Lady of Grace w/glass
Our Lady of Mt. Carmel w/glass
18" $300 Our Lady of Guadalupe w/glass
$250 Pilgrim Virgin w/glass
$160 Pilgrim Virgin w/glass 15" $200 Pilgrim Virgin w/glass 18" $250 Pilgrim Virgin w/glass
Call for Shipping Price (1-888-211-3041)
IN Tax (7%) City
Shipping State Zip
Shepherds of Christ
P. O. Box 627
China, IN 47250
Fr. Joe's Homily Books
Guiding Light - Cycle A
The Word Alive in Our Hearts
Guiding Light - Cycle B
Focusing on the Word
Guiding Light - Cycle C
Feed My Soul
Fr. Carter's Books
Priestly Newsletter Book I
Priestly Newsletter Book 3
4 Newsletters & Prayers
Response to God's
Tell My People
Synopsis of the Spiritual Life
Fr. Pasquini's Books
In Imitation of Two Hearts
Light, Happiness and Peace
Journeying through traditional
Medicine of Immortality
Prayers and Meditations - will assist the reader in growth toward a deeper understanding of the mystery of the Eucharist
Ideal for RCIA, Adult & Youth Bible Study, Homeschooling,
Shepherds of Christ Newsletters
DVDs and CDs by Fr. Pasquini
Nursing Home Mass DVD
Medicine of Immortality
2 CDs - $17.00
In Imitation of Two Hearts DVD
Nursing Home Mass CD
Holy Spirit Novena DVD
Divine Mercy Chaplet DVD
God’s Blue Books
God’s Blue Book 1 –
Teachings to Lift You Up
God’s Blue Book 4 –
The Love of the Hearts of
Jesus and Mary
God’s Blue Book 2 –
The Fire of His Love
God’s Blue Book 5 –
So Deep Is the Love of His Heart
God’s Blue Book 3 –
Love God, Love One Another
(Fr. Carter's favorite)
God’s Blue Book 6 –
He Calls Us to Action
Rosaries from the
Hearts of Jesus and Mary
Rosaries from the
Hearts of Jesus and Mary
Rosary Meditations for
Parents and Children's
Mysteries of Light 1
Mysteries of Light 2
Little People & Elderly Rosary Book
The China Church is over 140 years old
and we pray in there 24 hours a day.
It needs stucco and so does
the community building.
Can you please help us?
Call Shepherds of Christ
Likewise the priest house
is 150 years old.
Jesus told us to repair it
which we have been doing.
We need $13,000.00 for this work.
Crucifix — hand carved by Felix
Available for $750.00
Brand New Internet Store
Table of Contents
Main Shepherds of Christ Page