December 21, 2017
One year has past by; “Son, Why have you treated us so”? Since you left us, “I have been looking for you anxiously.” (Lk2:48-49) Wondering “ To whom shall we go?” (Jn6:68) For years, You “called me by name” to the “Heavenly Gifts” (Is40:26). I miss you, “Rabboni.” (Jn20:16)
For 75 years ago, a CHILD was BORN to us (12/8/43), a son, and brother for Las Vegas, and the government of our diocese was upon his shoulders.” His name we called, Fr. Francis, Wonderful, Counselor, our father in this world, and a Prince of Peace” of his flock. (Is9:6) Your watermarks Iconodules Art remind us of You where ever I go, (Mass). That You are , “a Slave faithful to Christ and His Church. (1Cor7:22) ” Will you pray for me, unceasingly?”,
father that I may persevere as you, and ask the Almighty, for one glorious morning, that you could drop down 1860 steps, from your merit perch on the “Heavenly Stairway ” to visit your lowly brother, to reminisce a bit of days gone bye, …………….too quickly!
Until then…. my friend
Christos Anesti ek nekron, thanato thanaton patisas, kai tis en tis mnimasi zoin harisamenos.
Christ is risen from the dead, trampling down death by death, and to those in the tombs, granting life.
This morning, I received an answer: 12/30/18 Gospel (Lk2:41-59) reading @ Mass, ” How is it that you sought me? Did you not know, that I must be about my father’s house? Then Paul’s words came to mind, (Phil1:22)..”to be with Christ is a far better place.” The priest sermon then reminded us all, that we have another Home, that we are called to, Our home in heaven. Thank you Lord. And I wept.
BOSOM of ABRAHAM (Lk16:22)
Considered by the Jews of old a mark of special honor and favor for one to be allowed to lie in the bosom of the master of the feast (cf. Jn13:23), and it is by this illustration that they pictured the next world. They conceived of the reward of the righteous dead as a sharing in a banquet given by Abraham, “the father of the faithful” (cf. Mt8:11), and of the highest form of that reward as lying in “Abraham’s Bosom.”
Abode of the righteous dead
The Bosom of Abraham occurs in only one New Testament passage, the parable of the rich man and Lazarus, which is only in the gospel of (Lk16:19–31); see (Lk16:22-23). Leprous Lazarus is carried by the angels to that destination after death. Abraham’s bosom contrasts with the destination of a rich man who ends up in Hades. The account corresponds closely with documented 1st century AD Jewish beliefs (see above), that the dead were gathered into a general tarrying-place, made equivalent with the SHEOL of the Old Testament. In Christ’s account, the righteous occupied an abode of their own, which was distinctly separated by a chasm from the abode to which the wicked were consigned. The chasm is equivalent to the river in the Jewish version, but in Christ’s version there is no angelic ferryman, and it is impossible to pass from one side to the other.
The Bosom of Abraham / The following is sourced from “New Advent”:
In the Holy Bible, the expression “the Bosom of Abraham” is found only in two verses of (Lk16:22-23). It occurs in the parable of the Rich Man and Lazarus the imagery of which is plainly drawn from the popular representations of the unseen world of the dead which were current in Our Lord’s time. According to the Jewish conceptions of that day, the souls of the dead were gathered into a general tarrying-place the Sheol, of the Old Testament literature, and the Hades of the New Testament writings (Lk16:22-23). A local discrimination, however, existed among them, according to their deeds during their mortal life. In the unseen world of the dead the souls of the righteous occupied an abode or compartment of their own which was distinctly separated by a wall or a chasm from the abode or compartment to which the souls of the wicked were consigned. The latter was a place of torments usually spoken of as Gehenna (cf. (Mt5:29, 30; 18:9); (Mk9:42) in the Latin Vulgate) — the other, a place of bliss and security known under the names of “Paradise” (cf. Lk23:43) and “the Bosom of Abraham” (Lk16:22-23). And it is in harmony with these Jewish conceptions that Our Lord pictured the terrible fate of the selfish Rich Man, and on the contrary, the glorious reward of the patient Lazarus. In the next life dives found himself in Gehenna, condemned to the most excruciating torments, whereas Lazarus was carried by the angels into “the Bosom of Abraham”, where the righteous dead shared in the repose and felicity of Abraham “the father of the faithful”. But while commentators generally agree upon the meaning of the figurative expression “the Bosom of Abraham”, as designating the blissful abode of the righteous Souls after death, they are at variance with regard to the manner in which the phrase itself originated. Up to the time of Maldonatus (A.D. 1583), its origin was traced back to the universal custom of parents to take up into their arms, or place upon their knees, their children when they are fatigued, or return home, and to make them rest by their side during the night (cf. (2Sam12:2); (1 Kings3:20; 17:18); (Lk1:7), thus causing them to enjoy rest and security in the bosom of a loving parent. After the same manner was Abraham supposed to act towards his children after the fatigues and troubles of the present life, hence the metaphorical expression “to be in Abraham’s Bosom” as meaning to be in repose and happiness with him. But according to Maldonatus (In Lucam, xvi, 22), whose theory has since been accepted by many scholars, the metaphor “to be in Abraham’s Bosom” is derived from the custom of reclining on couches at table which prevailed among the Jews during and before the time of Christ. As at a feast each guest leaned on his left elbow so as to leave his right arm at liberty, and as two or more lay on the same couch, the head of one man was near the breast of the man who lay behind, and he was therefore said “to lie in the bosom” of the other.” It was also considered by the Jews of old a mark of special honor and favor for one to be allowed to lie in the bosom of the master of the feast (cf. Jn13:23). And it is by this illustration that they pictured the next world. They conceived of the reward of the righteous dead as a sharing in a banquet given by Abraham , “the father of the faithful” (cf. (Mt8:11), and of the highest form of that reward as lying in “Abraham’s Bosom”. Since the coming of Our Lord, “the Bosom of Abraham” gradually ceased to designate a place of imperfect happiness, and it has become synonymous with Heaven itself. In their writings the Fathers of the Church mean by that expression sometimes the abode of the righteous dead before they were admitted to the Beatific Vision of the Savior, sometimes Heaven, into which the just of the New Law are immediately introduced upon their demise. When in her liturgy the Church solemnly prays that the angels may carry the soul of one of her departed children to “Abraham’s Bosom”, she employs the expression to designate Heaven and its endless bliss in company with the faithful of both Testaments, and in particular with Abraham, the father of them all. This passage of the expression “the Bosom of Abraham” from an imperfect and limited sense to one higher and fuller is a most natural one, and is in full harmony with the general character of the New Testament dispensations as a complement and fulfillment of the Old Testament Revelation.
Further reading: on the Bosom of Abraham:
Augustine of Hippo likewise referred to the righteous dead as disembodied spirits blissfully awaiting Judgment Day in secret receptacles.
Since the righteous dead are rewarded in the bosom of Abraham before Judgment Day, this belief represents a form of particular judgment.
Abraham’s bosom is also mentioned in the Penitence of Origen of uncertain date and authorship. Last Update12/30/18
APA citation. Gigot, F. (1907). The Bosom of Abraham. In The Catholic Encyclopedia. New York: Robert Appleton Company. Retrieved December 29, 2018 from New Advent: http://www.newadvent.org/cathen/01055a.htm
Ecclesiastical approbation. Nihil Obstat. March 1, 1907. Remy Lafort, S.T.D., Censor. Imprimatur. +John Cardinal Farley, Archbishop of New York.