Solemnity of the Nativity ofSaint John the Baptist

“He made my mouth like a sharp-edged sword,

concealed me, shielded by his hand.

He made me a sharpened arrow,

in his quiver he hid me.” (Isaiah 49:2)

Origen of Alexandria (part 2 of Pope Benedict’s reflections on Origen) comments on this verse from the First Reading proclaimed at Mass today:

“If anyone has been able to hold in the breadth of his mind and to consider the glory and splendor of all those things created in him, he will be struck by their very beauty and transfixed by the magnificence of their brilliance or, as the prophet says, “by the chosen arrow.” And he will receive from him the saving wound and will burn with the blessed fire of his love.” (Commentary on the Song of Songs, Prologue)

Collect

O God,
Who raised up Saint John the Baptist
to make ready a nation
fit for Christ the Lord,
give Your people, we pray,
the grace of spiritual joys
and direct the hearts of all the faithful
into the way of salvation and peace.
Through our Lord Jesus Christ, Your Son,
Who lives and reigns with You
in the unity of the Holy Spirit,
God, for ever and ever. Amen.

Glory to the Father
and to the Son
and to the Holy Spirit:
as it was in the beginning,
is now, and will be forever. Amen

The voice of one crying in the wilderness

Saint Augustine of Hippo

Bishop and Great Western Father of the Church

An excerpt from his Sermon 293

Solemnity of the Nativity of Saint John the Baptist

The Church observes the birth of John as a hallowed event. We have no such commemoration for any other fathers; but it is significant that we celebrate the birthdays of John and of Jesus. This day cannot be passed by. And even if my explanation does not match the dignity of the feast, you may still meditate on it with great depth and profit.

John is born of a woman too old for childbirth; Christ was born of a youthful virgin. The news of John’s birth was met with incredulity, and his father was struck dumb. Christ’s birth was believed, and he was conceived through faith.

Such is the topic, as I have presented it, for our inquiry and discussion. But as I said before, if I lack either the time or the ability to study the implications of so profound a mystery, he who speaks within you even when I am not here will teach you better; it is he whom you contemplate with devotion, whom you have welcomed into your hearts, whose temples you have become.

John, then, appears as the boundary between the two testaments, the old and the new. That he is a sort of boundary the Lord himself bears witness, when he speaks of the law and the prophets up until John the Baptist. Thus he represents times past and is the herald of the new era to come. As a representative of the past, he is born of aged parents; as herald of the new, he is declared to be a prophet while still in his mother’s womb. For when yet unborn, he leapt in his mother’s womb at the arrival of blessed Mary. In that womb he had already been designated a prophet, even before he was born; it was revealed that he was to be Christ’s precursor, before they ever saw one another. These are divine happenings, going beyond the limits of our human fraility. Eventually he is born, he receives his name, his father’s tongue is loosened. See how these events reflect reality.

Zechariah is silent and loses his voice until John, the precursor of the Lord, is born and restores his voice. The silence of Zechariah is nothing but the age of prophecy lying hidden, obscured, as it were, and concealed before the preaching of Christ. At John’s arrival, it becomes clear when the one who was being prophesied is about to come. The release of Zechariah’s voice at the birth of John is a parallel to the rending of the veil at Christ’s crucifixion. If John were announcing his own coming, Zechariah’s lips would not have been opened. The tongue is loosened because a voice is born. For when John was preaching the Lord’s coming he was asked: Who are you? And he replied: I am the voice of one crying in the wilderness. The voice is John, but the Lord in the beginning was the Word. John was a voice that lasted only for a time; Christ, the Word in the beginning, is eternal.

Glory to the Father
and to the Son
and to the Holy Spirit:
as it was in the beginning,
is now, and will be forever. Amen

 

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Tuesday of the Twelfth Week in Ordinary Time

“Enter through the narrow gate; for the gate is wide and the road broad that leads to destruction, and those who enter through it are many.” (Matthew 7:13.)

In commenting on this verse from today’s Gospel, Saint John Chrysostom writes:

“Remember that later Jesus would say, “My yoke is easy, and my burden is light.” And here he implies the same thing. Does it not seem inconsistent then to say here that the good road is narrow and constricted? Pay attention. He has made it clear the burden is very light, easy and agreeable. “But how,” one may say, “is the narrow and constricted road easy?” Because it is both a gate and a road. The other road is, of course, both a gate and a road, but on that way there is nothing that is enduring. All things on that way are temporary, both things pleasant and painful.

It is not only on the way that the things of excellence become easy. In the end they become even more agreeable. For it is not just the passing away of toil and sweating but also the anticipated arrival at a pleasant destination that is sufficient to encourage the traveler. For this road ends in life! The result is that both the temporary nature of the toils and the eternal nature of the victor’s crowns, combined with the fact that these toils come first and the victor’s crowns come afterward, become a hearty encouragement.” (The Gospel of Matthew Homily 23.)

Collect

Grant, O Lord,
that we may always revere and love Your holy Name,
for You never deprive of Your guidance
those You set firm on the foundation of Your love.
Through our Lord Jesus Christ, Your Son,
Who lives and reigns with You
in the unity of the Holy Spirit,
God, for ever and ever, Amen.

Glory to the Father
and to the Son
and to the Holy Spirit:
as it was in the beginning,
is now, and will be forever. Amen

 

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Christ should be manifest in our whole life

Saint Gregory of Nyssa

Bishop and Father of the Church

An excerpt from his treatise On Christian Perfection

Tuesday of the Twelfth Week in Ordinary Time

The life of the Christian has three distinguishing aspects: deeds, words and thought. Thought comes first, then words, since our words express openly the interior conclusions of the mind. Finally, after thoughts and words, comes action, for our deeds carry out what the mind has conceived. So when one of these results in our acting or speaking or thinking, we must make sure that all our thoughts, words and deeds are controlled by the divine ideal, the revelation of Christ. For then our thoughts, words and deeds will not fall short of the nobility of their implications.

What then must we do, we who have been found worthy of the name of Christ? Each of us must examine his thoughts, words and deeds, to see whether they are directed toward Christ or are turned away from him. This examination is carried out in various ways. Our deeds or our thoughts or our words are not in harmony with Christ if they issue from passion. They then bear the mark of the enemy who smears the pearl of the heart with the slime of passion, dimming and even destroying the luster of the precious stone.

On the other hand, if they are free from and untainted by every passionate inclination, they are directed toward Christ, the author and source of peace. He is like a pure, untainted stream. If you draw from him the thoughts in your mind and the inclinations of your heart, you will show a likeness to Christ, your source and origin, as the gleaming water in a jar resembles the flowing water from which it was obtained.

For the purity of Christ and the purity that is manifest in our hearts are identical. Christ’s purity, however, is the fountainhead; ours has its source in him and flows out of him. Our life is stamped with the beauty of his thought. The inner and the outer man are harmonized in a kind of music. The mind of Christ is the controlling influence that inspires us to moderation and goodness in our behavior. As I see it, Christian perfection consists in this: sharing the titles which express the meaning of Christ’s name, we bring out this meaning in our minds, our prayers and our way of life.

Glory to the Father
and to the Son
and to the Holy Spirit:
as it was in the beginning,
is now, and will be forever. Amen

 

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Monday of the Twelfth Week in Ordinary Time

“You hypocrite, remove the wooden beam from your eye first; then you will see clearly to remove the splinter from your brother’s eye.” (Matthew 7:5.)

Saint Augustine of Hippo comments on this verse from the Gospel proclaimed during today’s Mass:

“The word hypocrite is aptly employed here, since the denouncing of evils is best viewed as a matter only for upright persons of goodwill. When the wicked engage in it, they are like impersonators, masqueraders, hiding their real selves behind a mask, while they portray another’s character through the mask. The word hypocrites in fact signifies pretenders. Hence we ought especially to avoid that meddlesome class of pretenders who under the pretense of seeking advice undertake the censure of all kinds of vices. They are often moved by hatred and malice.

Rather, whenever necessity compels one to reprove or rebuke another, we ought to proceed with godly discernment and caution. First of all, let us consider whether the other fault is such as we ourselves have never had or whether it is one that we have overcome. Then, if we have never had such a fault, let us remember that we are human and could have had it. But if we have had it and are rid of it now, let us remember our common frailty, in order that mercy, not hatred, may lead us to the giving of correction and admonition. In this way, whether the admonition occasions the amendment or the worsening of the one for whose sake we are offering it (for the result cannot be foreseen), we ourselves shall be made safe through singleness of eye. But if on reflection we find that we ourselves have the same fault as the one we are about to reprove, let us neither correct nor rebuke that one. Rather, let us bemoan the fault ourselves and induce that person to a similar concern, without asking him to submit to our correction.” (Sermon on the Mount, 2.)

Collect

Grant, O Lord,
that we may always revere
and love Your Holy Name,
for You never deprive of Your guidance
those You set firm
on the foundation of Your love.
Through our Lord Jesus Christ, Your Son,
Who lives and reigns with You
in the unity of the Holy Spirit,
God, for ever and ever. Amen.

Glory to the Father
and to the Son
and to the Holy Spirit:
as it was in the beginning,
is now, and will be forever. Amen

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The Christian is another Christ

Saint Gregory of Nyssa

Bishop and Father of the Church

An excerpt from his treatise On Christian Perfection

Monday of the Twelfth Week in Ordinary Time

No one has known Christ better than Paul, nor surpassed him in the careful example he gave of what anyone should be who bears Christ’s name. So precisely did he mirror his Master that he became his very image. By a painstaking imitation, he was transformed into his model and it seemed to be no longer Paul who lived and spoke, but Christ himself. He shows his keen awareness of this grace when he refers to the Corinthians’ desire for proof that Christ was speaking in him; as he says: It is no longer I who live: it is Christ who lives in me.

Paul teaches us the power of Christ’s name when he calls him the power and wisdom of God, our peace, the unapproachable light where God dwells, our expiation and redemption, our great high priest, our paschal sacrifice, our propitiation; when he declares him to be the radiance of God’s glory, the very pattern of his nature, the creator of all ages, our spiritual food and drink, the rock and the water, the bedrock of our faith, the cornerstone, the visible image of the invisible God. He goes on to speak of him as the mighty God, the head of his body, the Church, the firstborn of the new creation, the first-fruits of those who have fallen asleep, the firstborn of the dead, the eldest of many brothers; he tells us that Christ is the mediator between God and man, the only begotten Son crowned with glory and honor, the Lord of glory, the beginning of all things, the king of justice and of peace, the king of the whole universe, ruling a realm that has no limits.

Paul calls Christ by many other titles too numerous to recall here. Their cumulative force will give some conception of the marvelous content of the name “Christ,” revealing to us his inexpressible majesty, insofar as our minds and thought can comprehend it. Since, by the goodness of God, we who are called “Christians” have been granted the honor of sharing this name, the greatest, the highest, the most sublime of all names, it follows that each of the titles that express its meaning should be clearly reflected in us. If we are not to lie when we call ourselves “Christians,” we must bear witness to it by our way of living.

Glory to the Father
and to the Son
and to the Holy Spirit:
as it was in the beginning,
is now, and will be forever. Amen

 

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Twelfth Sunday in Ordinary Time

“And do not be afraid of those who kill the body but cannot kill the soul; rather, be afraid of the one who can destroy both soul and body in Gehenna.” (Matthew 10:28.)

Saint Augustine of Hippo comments on this verse from the Gospel proclaimed during today’s Mass:

“The gospel is life. Impiety and infidelity are the death of the soul. So then, if the soul can die, how then is it yet immortal? Because there is always a dimension of life in the soul that can never be extinguished. And how does it die? Not in ceasing to be life but by losing its proper life. For the soul is both life to something else, and it has it own proper life. Consider the order of the creatures. The soul is the life of the body. God is the life of the soul. As the life that is the soul is present with the body, that the body may not die, so the life of the soul (God) ought to be with the soul that it may not die.

How does the body die? By the departure of the soul. I say, by the departure of the soul the body dies, and it lies there as a mere carcass, what was a little before a lively, not a contemptible, object. There are in it still its several members, the eyes and ears. But these are merely the windows of the house; its inhabitant is gone. Those who bewail the dead cry in vain at the windows of the house. There is no one there within it to hear. Why is the body dead? Because the soul, its life, is gone. But at what point is the soul itself dead? When God, its life, has forsaken it. This then we can know and hold for certain: the body is dead without the soul, and the soul is dead without God. Every one without God has a dead soul. You who bewail the dead rather should bewail sin. Bewail ungodliness. Bewail disbelief.” (Sermon 65)

Collect

Grant, O Lord,
that we may always
revere and love Your holy Name,
for You never deprive of Your guidance
those You set firm
on the foundation of your love.
Through our Lord Jesus Christ, Your Son,
Who lives and reigns with You
in the unity of the Holy Spirit,
God, for ever and ever.

Glory to the Father
and to the Son
and to the Holy Spirit:
as it was in the beginning,
is now, and will be forever. Amen

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Christ, King and Priest for ever

Faustus Luciferanus

Priest

An excerpt from his A Treatise on the Trinity

Twelfth Sunday in Ordinary Time

Our Savior received a bodily anointing and so became a true king and a true priest. Both king and priest he was of his very self; a savior could be nothing less. Hear in his own words how he himself became a king: I have been appointed king by God on Zion his holy mountain. Hear in the Father’s words that he was a priest: You are a priest for ever in the line of Melchizedek. Aaron was the first under the law to be made a priest by being anointed with chrism, yet the Father does not say, “in the line of Aaron,” lest it be believed that the Savior’s priesthood could be passed on by inheritance, for at that time Aaron’s priesthood was transmitted by lineal descent. But the Savior’s priesthood is not inherited because this priest lives on for ever. Therefore Scripture says: You are a priest for ever in the line of Melchizedek.

There is, therefore, a savior in the flesh who is both a king and a priest, though his anointing was not physical but spiritual. Among the Israelites, those kings and priests who were actually anointed with oil were either kings or priests. No man could be both king and priest; he had to be one or the other. Only Christ was both king and priest; because he had come to fulfil the law, he alone possessed the twofold perfection of kingship and priesthood.

Those who had been anointed with the oil of kingship or priesthood, although they received only one of these anointings, were called messiahs. Our Savior, however, who is the Christ, was anointed by the Holy Spirit so that the passage in Scripture might be fulfilled: God, your God, has anointed you with the oil of gladness and raised you above your companions. The difference, then, between the one Christ and the many christs is in the anointing, since he was anointed with the oil of gladness, which signifies nothing other than the Holy Spirit.

This we know to be true from the Savior himself. When he took the book of Isaiah, he opened it and read: The Spirit of the Lord is upon me because he has anointed me. He then said that the prophecy was fulfilled in the hearing of those listening.

Peter, the prince of the apostles, also taught that the chrism which made the Savior a christ was the Holy Spirit; that is to say, the power of God. When in the Acts of the Apostles Peter spoke to that faithful and merciful man, the centurion, he said among other things: After the baptism which John preached, Jesus of Nazareth, whom God anointed with the Holy Spirit and with power, started out in Galilee and traveled about performing powerful miracles, and freeing all who were possessed by the devil.

So you see that Peter too said that Jesus in his humanity was anointed with the Holy Spirit and with power. Thus Jesus in his humanity truly became the Christ. By the anointing of the Holy Spirit, he was made both king and priest for ever.

Glory to the Father
and to the Son
and to the Holy Spirit:
as it was in the beginning,
is now, and will be forever. Amen

 

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Saturday of the Eleventh Weekin Ordinary Time

“But seek first the kingdom [of God] and his righteousness, and all these things will be given you besides.” (Matthew 6:33.)

Saint Augustine of Hippo comments on this verse from the Gospel proclaimed during today’s Mass:

“At first he makes it abundantly clear that these things are not to be sought as if they were for us the kind of blessings for the sake of which we ought to make all our actions good actions but that they are necessities nevertheless. Then Jesus says, “Seek first his kingdom and his righteousness, and all these things shall be yours as well.” In this sentence he clearly shows the difference between a good that ought to be sought as an end and a value that ought to be seen as a means. Our final good is therefore the kingdom of God and his justice. We ought to seek this good and fix our aim upon it. Let us perform all our actions for the sake of it. Yet, since we are waging war in this life in order to be able to reach that kingdom and since this life cannot be maintained unless those necessities are supplied, he says, “These things shall be given you besides, but seek you first the kingdom of God and his justice.” (Sermon on the Mount, 2.)

Collect

O God,
strength of those who hope in You,
graciously hear our pleas,
and, since without You
mortal frailty can do nothing,
grant us always the help of Your grace
that in following Your commands
we may please You by our resolve and our deeds.
Through our Lord Jesus Christ, Your Son,
Who lives and reigns with You in the
unity of the Holy Spirit,
God, for ever and ever.

Glory to the Father
and to the Son
and to the Holy Spirit:
as it was in the beginning,
is now, and will be forever. Amen

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Prayer should be expressedin deeds as well as words

Saint Cyprian of Carthage

Bishop, Father of the Church and Martyr

An excerpt from Treatise on the Lord’s Prayer

Saturday of the Eleventh Week in Ordinary Time

Dear friends, why does the fact that God has taught us such a prayer as this astonish us? Did he not express all of our prayers in his own words of life? Indeed this was already foretold by Isaiah. Filled with the Holy Spirit, he spoke of the majesty and fidelity of God: The Lord will speak a final brief word of justice, a word throughout the world. Our Lord Jesus Christ came for all mankind. He gathered together male and female, the learned and the unlearned, the old and the young and taught them his saving doctrine. He did not want his disciples to be burdened by memorizing his teaching; he made a complete summary of his commands such as was necessary for a trusting faith, and could be quickly learned.

Thus he summarized his teaching on the mystery of eternal life and its meaning with an admirable, divine brevity: And eternal life is this: to know you, the only true God, and Jesus Christ whom you sent. Again, in quoting the first and the greatest precept of the law and the prophets, he spoke in the same way: Listen, Israel, the Lord your God is one Lord, and you shall love the Lord your God with all your heart, with all your soul, and with all your strength. This is the first commandment. The second is like it: You must love your neighbor as yourself. On these two commandments depends all that is contained in the law and the prophets. On another occasion the Lord said: Always treat others as you would like them to treat you: that is the meaning of the law and the prophets.

God taught us to pray not only by his words, but also by his actions. He taught us by his own example for he often prayed on our behalf. The Scripture says: He withdrew to the wilderness and prayed. And again: He went into the hills to pray and he spent the whole night in prayer to God.

Was the sinless Lord praying for himself? No, he was praying and interceding on our behalf. He explained this to Peter: Behold Satan demanded that he might sift you like wheat, but I have prayed for you that your faith may not fail. Later on he prayed to the Father for everyone: I am not praying for these only, but also for those who will believe in me through their preaching, that they may be one; just as you, Father, are in me, and I in you, that they also may be one in us. God loves us; for the sake of our salvation he is generous toward us. He is not satisfied with redeeming us by his blood. He also prays to the Father on our behalf. Consider the love exemplified in that prayer. The Father and Son are one; we too are to abide in that oneness.

Glory to the Father
and to the Son
and to the Holy Spirit:
as it was in the beginning,
is now, and will be forever. Amen

 

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