For Christ's love I do not spare myself in speaking of Him



Saint Gregory the Great
Bishop of Rome and Great Western Father of the Church

An excerpt from a Homily on Ezekiel

Memorial of Saint Gregory the Great, Pope and Great Western Father of the Church

Son of man, I have made you a watchman for the house of Israel. Note that a man whom the Lord sends forth as a preacher is called a watchman. A watchman always stands on a height so that he can see from afar what is coming. Anyone appointed to be a watchman for the people must stand on a height for all his life to help them by his foresight.

How hard it is for me to say this, for by these very words I denounce myself. I cannot preach with any competence, and yet insofar as I do succeed, still I myself do not live my life according to my own preaching.

I do not deny my responsibility; I recognize that I am slothful and negligent, but perhaps the acknowledgment of my fault will win me pardon from my just judge. Indeed when I was in the monastery I could curb my idle talk and usually be absorbed in my prayers. Since I assumed the burden of pastoral care, my mind can no longer be collected; it is concerned with so many matters.

I am forced to consider the affairs of the Church and of the monasteries. I must weigh the lives and acts of individuals. I am responsible for the concerns of our citizens. I must worry about the invasions of roving bands of barbarians, and beware of the wolves who lie in wait for my flock. I must become an administrator lest the religious go in want. I must put up with certain robbers without losing patience and at times I must deal with them in all charity.

With my mind divided and torn to pieces by so many problems, how can I meditate or preach wholeheartedly without neglecting the ministry of proclaiming the Gospel? Moreover, in my position I must often communicate with worldly men. At times I let my tongue run, for if I am always severe in my judgments, the worldly will avoid me, and I can never attack them as I would. As a result I often listen patiently to chatter. And because I too am weak, I find myself drawn little by little into idle conversation, and I begin to talk freely about matters which once I would have avoided. What once I found tedious I now enjoy.

So who am I to be a watchman, for I do not stand on the mountain of action but lie down in the valley of weakness? Truly the all-powerful Creator and Redeemer of mankind can give me in spite of my weaknesses a higher life and effective speech; because I love him, I do not spare myself in speaking of him.


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

 





Friday of the Twenty-second Week
in Ordinary Time



“And they said to him, “The disciples of John fast often and offer prayers, and the disciples of the Pharisees do the same; but yours eat and drink.” (Luke 5:33.)

Saint Ambrose of Milan offers the following insight on this verse from today’s Gospel proclamation:

“But the days will come when the Bridegroom shall be taken from them.” Which are these days in which Christ is taken from us, especially when he himself has said, “I shall be with you, even to the end of the world,” when he has said, “I will not leave you orphans”? For it is certain that if he were to leave us, we could not be saved. None can take Christ from you, unless you take yourself away. Your boasting will not take you away, nor arrogance, nor may you presume on the law for yourself. “For he came not to call the righteous, but sinners.” The righteous are those who do not strike him who strikes them, who love their enemy. If we do not endure thus, the opposite is found. “I came not to call the righteous.” Christ does not call those who say they are righteous, for not knowing God and seeking to establish their own righteousness, they have not submitted themselves to the righteousness of God. Therefore the usurpers of righteousness are not called to grace. For if grace comes from penitence, surely one who scorns penitence renounces grace. Those who make themselves out to be holy will be wounded. The Bridegroom is taken from them. Neither Caiaphas nor Pilate took Christ from us. We cannot fast, because we have Christ, and we feast on the body and blood of Christ. For how does he who does not hunger seem to fast? How does he who does not thirst seem to fast? Then, how can he who drinks Christ thirst when he himself said, “Whosoever shall drink of the water that I will give him shall be thirsty no more”? Then what follows will declare the saying to concern the fasting of the spirit.” (Exposition on the Gospel of Luke, 5.)



Collect
God of might, giver of every good gift,
put into our hearts the love of Your name,
so that, by deepening our sense of reverence,
you may nurture in us what is good
and, by Your watchful care,
keep safe what You have nurtured.
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





Blessed are the poor in spirit



Pope Saint Leo the Great
Bishop of Rome and Father of the Church

An excerpt from a Sermon on the Beatitudes

Friday of the Twenty-second Week in Ordinary Time

It cannot be doubted that the poor can more easily attain the blessing of humility than those who are rich. In the case of the poor, the lack of worldly goods is often accompanied by a quiet gentleness, whereas the rich are more prone to arrogance. Nevertheless, many wealthy people are disposed to use their abundance not to swell their own pride but to perform works of benevolence. They consider their greatest gain what they spend to alleviate the distress of others.

This virtue is open to all men, no matter what their class or condition, because all can be equal in their willingness to give, however unequal they may be in earthly fortune. Indeed, their inequality in regard to worldly means is unimportant, provided they are found equal in spiritual possessions. Blessed, therefore, is that poverty which is not trapped by the love of temporal things and does not seek to be enriched by worldly wealth, but desires rather to grow rich in heavenly goods.

The apostles were the first after the Lord himself to provide us with an example of this generous poverty, when they all equally left their belongings at the call of the heavenly master. By an immediate conversion they were turned from the catching of fish to become fishers of men, and by their own example they won many others to the imitation of their own faith. In these first sons of the Church there was but one heart and one soul among all who believed. Abandoning all their worldly property and possessions in their dedicated poverty, they were enriched with eternal goods, and in accordance with the apostolic preaching, they rejoiced to have nothing of this world and to possess all things with Christ.

Therefore, when the apostle Peter was on his way up to the temple and was asked for alms by the lame man, he replied: Silver and gold I have not; but what I have I give you. In the name of Jesus Christ of Nazareth, arise and walk. What is more sublime than this humility? And what could be richer than this poverty? Though Peter cannot assist with money, he can confer gifts of nature. With a word Peter brought healing to the man who had been lame from birth; he who did not give a coin with the emperor’s image refashioned the image of Jesus in this man.

And by the riches of this treasure, not only did he help the man who recovered the power to walk, but also five thousand others who believed the preaching of the apostle because of this miraculous cure. Thus Peter, who in his poverty had no money to give to the beggar, bestowed such a bounty of divine grace that in restoring to health the feet of one man, he healed the hearts of many thousands of believers. He had found all of them lame; but he made them leap for joy in Christ.



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

 

 

A lesson learned at the Table
vital for living the Kingdom of God



εὐαγγελίζω (euaggelizo)
“to announce the Good News of victory in battle”

“Rather, when you are invited, go and take the lowest place
so that when the host comes to you he may say,
‘My friend, move up to a higher position.’
Then you will enjoy the esteem of your companions at the table.
For everyone who exalts himself
will be humbled (ταπεινωθήσεται, tapeinothesetai),
but the one who humbles (ταπεινῶν, tapeinon)
himself will be exalted.”



θεωρέω (theoreo)
(“to perceive, discover, ponder a deeper meaning”)

Jesus is once again, as far the Evangelist Saint Luke is concerned, in one of His favorite locales for meeting people: the table. Throughout the Gospel according to Saint Luke, the table, the banquet and the meal are cherished places and events for encountering people and drawing them more closely to His way of living, the Kingdom of God. Jesus not only enjoys their company and the fare set before Him and others, the table also becomes the venue for Jesus to evangelize and to catechize. Always aware of His surroundings and situation, Jesus’ evangelizing and catechizing activities build on the unfolding of day-to-day living and in this Sunday’s episode table manners and behavior at a banquet form the bedrock for an indispensable attitude and action for the Christian disciple: humility.

Upon entering the banquet space, Jesus directs: “... go and take the lowest place so that when the host comes to you he may say, ‘My friend, move up to a higher position.’ Then you will enjoy the esteem of your companions at the table. For everyone who exalts himself will be humbled (ταπεινωθήσεται, tapeinothesetai), but the one who humbles (ταπεινῶν, tapeinon) himself will be exalted.” (Luke 14:10-11) ταπεινός (tapeinos) is the Greek word that is translated into English as the word humility. In the world of Greek antiquity, ταπεινός (tapeinos) generally expressed conditions deemed unfavorable by many people. Admittedly ταπεινός (tapeinos) evolved in meaning to include human characteristics such as modesty and unpretentiousness. Yet throughout early Greek culture, ταπεινός (tapeinos) described people in the bottom socio-economic caste living a difficult, arduous and miserable life. Additionally, ταπεινός (tapeinos) also characterized peoples who were oppressed and were accounted as nothing among society’s power brokers. From the vantage point of a linguistic history, one could see a potential link between the ancient use of ταπεινός (tapeinos) and the Christian virtue of humility, but such involves a deeper dive into the Biblical world.

In Christian theological study, there is guiding principle that advises, ‘while the language, culture and context is Greek, the theology is Jewish.’ This is manifest in various facets of early Sacramental theology as well as Scripture. For many in early Christianity who did not have a Jewish background, the Greek translation of the Old Testament known as the Septuagint (often abbreviated by the Roman numeral LXX because of the 70 elders who composed the translation) was their point of contact with the Hebrew Scriptures. As is the case even among modern languages today, it is often a challenge to capture all the nuances of meaning when translating from one language to another. Such appears to be the case with the Greek word ταπεινός (tapeinos).

Throughout the pages of the Greek translation of the Hebrew Scriptures, ταπεινός (tapeinos) appears frequently, especially in the Torah (first five Books of the Bible) and Psalms. ταπεινός (tapeinos) often is used interchangeably for the Hebrew ^ani and dakh. For example, “You win justice for the orphaned and oppressed (Greek tapeino Hebrew dakh); no one on earth will cause terror again.” (Psalm 10:18) and “For humble people (Greek tapeinon Hebrew ^ani) you save; haughty eyes you bring low.” (Psalm 18:28) While this is not intended as an exhaustive study, the use of 2 distinct Hebrew words (^ani and dakh) (there are also a few more!) translated by the 1 Greek word ταπεινός (tapeinos) used in the Gospels invites further reflection to capture Jesus’ catechesis for Kingdom living.

The Hebrew word dakh expresses the reality of being oppressed, being afflicted and consequently living a miserable life - often through no fault of one’s own. While elements of dakh can be implied in ^ani, ^ani conveys more precisely a known state of need. In the Ancient Near Eastern world, land (especially land that is wide, broad and spacious) provided for the minimal necessities for living: water, food and shelter or protection. People living in the land and era of the Ancient Near East, knew the pressing demand of access to water, food, shelter or protection. Not having any one of these could result in death, and a somewhat slow and painful death. Knowing and acknowledging one’s need, drove one to choose and to seek assistance from another and this assistance meant life.

Scholars contend that ^ani lies at the base of Gospel ταπεινός (tapeinos) primarily because ^ani implies that one must know and then choose to accept one’s existence as contingent or dependent upon another. This is the reality expressed in Genesis in the creation of humanity. Humanity, brought into being with the ‘stuff of the universe,’ is dependent upon the breath of the Creator to become a living being in the Creator’s image and likeness. The source of humanity’s place in the Universe is not of humanity’s crafting: it is a God-given gift. As such, humanity - who is born of dust or clay (Latin, humus the root of the English word humility) - freely opts or chooses an attitude of contingency upon God the Father. In so doing, Gospel humility is the “poverty of spirit” that Jesus declares blessed. The blessedness of life is not because of a miserable lack of essentials but rather a freely chosen joy-filled vision and consequent range of actions that rejoices in a conscious dependence upon Other and others as one simultaneously living a life of loving service to meet the needs of one’s fellow human beings.




Podcast featuring an excerpt from Saint Cyril of Alexandria Homily 102 from his Commentary on the Gospel of Luke —




Twenty-second Sunday in Ordinary Time



“On a sabbath he went to dine at the home of one of the leading Pharisees, and the people there were observing him carefully.” (Luke 14:1.)

Saint Ambrose of Milan offers the following insight on this verse from today’s Gospel proclamation:

“First, Christ cures the man with dropsy. The abundant flow of the flesh had oppressed the functions of his soul and had quenched the glow of his spirit. Then, Christ teaches humility. At the feast, Christ gently opposes the longing for a better seat, so that the humanity of persuasion excludes the harshness of coercion, reason promotes the effect of persuasion, and correction chastises pride. He joins humanity to this, as if at the next threshold. The boundaries of the Lord’s saying differentiated this, if it is conferred on the poor and the weak. There is a greedy disposition in those who would be rewarded for hospitality.” (Exposition on the Gospel of Luke, 7.)



Collect
God of might, giver of every good gift,
put into our hearts the love of Your name,
so that, by deepening our sense of reverence,
You may nurture in us what is good
and, by Your watchful care,
keep safe what You have nurtured.
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





Memorial of Saint Monica



“Now then! Take the talent from him and give it to the one with ten. For to everyone who has, more will be given and he will grow rich; but from the one who has not, even what he has will be taken away.” (Matthew 24:28-29.)

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

“If someone should wish to peruse Scripture elsewhere to hear from his Master the word faithful, I believe Abraham is a good instance: “Abraham believed God; and he reckoned it to him as righteousness.” Then there is the man who heard from his master the words “faithful servant.” Without doubt his faith was reckoned as righteousness to him, like the faith of him who was faithful in little things, so that every mystery of the resurrection and the administration of godly affairs may be entrusted to him. Everything in this life, by the way, consists of little things.

Let us note also where that good and faithful servant is going who was faithful in the little things of this life. “Enter into the joy of your master,” he is told. Every delight and every joy will be there when those who weep here below will be merry hereafter and those who righteously mourn will receive a worthy consolation. He says this in effect both to the one “who had received the five talents” and to the one “who had received the two.” He says, “Enter.” Know what it is to approach me and to pass from this world to the next. Notice also that the master said to the second servant what he said to the first: “Well done, good and faithful servant; you have been faithful over a little, I will set you over much.”

I wonder also, since the same words were said to both servants, whether by chance the one who had less ability and exercised it fully would be regarded less by God than the one who had more ability. I wonder if this is in fulfillment of what was said elsewhere: “He that gathered much had nothing over, and he that gathered little had no lack.”

Such is indicated also concerning the commandment of love for God or for one’s neighbor, according to the words “You shall love the Lord your God with all your whole heart and with all your soul and with all your strength.”45 Without doubt, when someone has loved God with all his heart and with all his soul and with all his strength, he has the same reward of love as the person with a bigger heart or with a more gifted soul or with greater ability. This alone is required: At whatever level one has received a gift from God, one should use it for God’s glory.

It seems to me that “he who had received the one talent” was indeed among the believers, even though he was not among those who acted boldly in faith. He is among those who scatter their energies in trying to do everything but have nothing to show for it.46 Perhaps their behavior in other respects is not blameworthy. What they received they guard carefully, but they do not add to it, nor do they trade or faithfully transact with it. For that reason, the word does not bear any fruit in them, nor did anyone else gain from it. They even seem to be the type of people who fear God. They often see God as harsh and hard and implacable.” (Commentary on Matthew, 67.)


Collect

O God,
Who console the sorrowful
and Who mercifully accepted
the motherly tears of Saint Monica
for the conversion of her son Augustine,
grant us, through the intercession of them both,
that we may bitterly regret our sins
and find the grace of Your pardon.
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





Let us gain eternal wisdom



Saint Augustine of Hippo
Bishop and Great Western Father of the Church

An excerpt from The Confessions

Memorial of Saint Monica

The day was now approaching when my mother Monica would depart from this life; you know that day, Lord, though we did not. She and I happened to be standing by ourselves at a window that overlooked the garden in the courtyard of the house. At the time we were in Ostia on the Tiber. And so the two of us, all alone, were enjoying a very pleasant conversation, forgetting the past and pushing on to what is ahead. We were asking one another in the presence of the Truth—for you are the Truth—what it would be like to share the eternal life enjoyed by the saints, which eye has not seen, nor ear heard, which has not even entered into the heart of man. We desired with all our hearts to drink from the streams of your heavenly fountain, the fountain of life.

That was the substance of our talk, though not the exact words. But you know, O Lord, that in the course of our conversation that day, the world and its pleasures lost all their attraction for us. My mother said, “Son, as far as I am concerned, nothing in this life now gives me any pleasure. I do not know why I am still here, since I have no further hopes in this world. I did have one reason for wanting to live a little longer: to see you become a Catholic Christian before I died. God has lavished his gifts on me in that respect, for I know that you have even renounced earthly happiness to be his servant. So what am I doing here?”

I do not really remember how I answered her. Shortly, within five days or thereabouts, she fell sick with a fever. Then one day during the course of her illness she became unconscious and for a while she was unaware of her surroundings. My brother and I rushed to her side, but she regained consciousness quickly. She looked at us as we stood there and asked in a puzzled voice: “Where was I?”
We were overwhelmed with grief, but she held her gaze steadily upon us, and spoke further: “Here you shall bury your mother.” I remained silent as I held back my tears. However, my brother haltingly expressed his hope that she might not die in a strange country but in her own land, since her end would be happier there. When she heard this, her face was filled with anxiety, and she reproached him with a glance because he had entertained such earthly thoughts. Then she looked at me and spoke: “Look what he is saying.” Thereupon she said to both of us, “Bury my body wherever you will; let not care of it cause you any concern. One thing only I ask you, that you remember me at the altar of the Lord wherever you may be.” Once our mother had expressed this desire as best she could, she fell silent as the pain of her illness increased.


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

 



A just king rules the Earth



Optional Memorial — 25 August
Saint Louis IX of France

An excerpt from A Spiritual Testament to his Son

My dearest son, my first instruction is that you should love the Lord your God with all your heart and all your strength. Without this there is no salvation. Keep yourself, my son, from everything that you know displeases God, that is to say, from every mortal sin. You should permit yourself to be tormented by every kind of martyrdom before you would allow yourself to commit a mortal sin.

If the Lord has permitted you to have some trial, bear it willingly and with gratitude, considering that it has happened for your good and that perhaps you well deserved it. If the Lord bestows upon you any kind of prosperity, thank him humbly and see that you become no worse for it, either through vain pride or anything else, because you ought not to oppose God or offend him in the matter of his gifts.

Listen to the divine office with pleasure and devotion. As long as you are in church, be careful not to let your eyes wander and not to speak empty words, but pray to the Lord devoutly, either aloud or with the interior prayer of the heart.

Be kindhearted to the poor, the unfortunate and the afflicted. Give them as much help and consolation as you can. Thank God for all the benefits he has bestowed upon you, that you may be worthy to receive greater. Be just to your subjects, swaying neither to right nor left, but holding the line of justice. Always side with the poor rather that with the rich, until you are certain of the truth. See that all your subjects live in justice and peace, but especially those who have ecclesiastical rank and who belong to religious orders.

Be devout and obedient to our mother the Church of Rome and the Supreme Pontiff as your spiritual father. Work to remove all sin from your land, particularly blasphemies and heresies.

In conclusion, dearest son, I give you every blessing that a loving father can give a son. May the three Persons of the Holy Trinity and all the saints protect you from every evil. And may the Lord give you the grace to do his will so that he may be served and honored through you, that in the next life we may together come to see him, love him and praise him unceasingly. Amen.


Scriptures for the Optional Memorial


Collect
O God,
Who brought Saint Louis
from the cares of earthly rule
to the glory of a heavenly realm,
grant, we pray, through his intercession,
that, by fulfilling our duties on earth,
we may seek out Your eternal Kingdom.
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

 





Let us try to cling to Christ
and please him alone



Optional Memorial — 25 August
Saint Joseph Calasanz

An excerpt from his Writings

Everyone knows the great merit and dignity attached to that holy ministry in which young boys, especially the poor, receive instruction for the purpose of attaining eternal life. This ministry is directed to the well-being of body and soul; at the same time that it shapes behavior it also fosters devotion and Christian doctrine. In doing this it performs for the young boys the very same service as their guardian angels.

Moreover the strongest support is provided not only to protect the young from evil, but also to rouse them and attract them more easily and gently to the performance of good works. Whatever the type of condition, it is well known that when the young are given this help the change for the better is so great that it becomes impossible to distinguish those who are educated from those who are not. Like the twigs of plants the young are easily influenced, as long as someone works to change their souls. But if they are allowed to grow hard, we know well that the possibility of one day bending them diminishes a great deal and is sometimes utterly lost.

All who belong to the society of men, and especially all Christians, praise those who increase the human dignity of young boys, especially poor boys by giving them a proper education Above all, parents are happy that their children are led through straight paths. civil leaders rejoice to gain upright subjects and good citizens. The Church is especially joyful that others who love Christ and proclaim the Gospel are added to its following.

All who undertake to teach must be endowed with deep love, the greatest patience, and, most of all, profound humility. They must perform their work with earnest zeal. Then, through their humble prayers, the Lord will find them worthy to become fellow workers with him in the cause of truth. He will console them in the fulfillment of this most noble duty, and, finally, will enrich them with the gift of heaven.

As Scripture says: Those who instruct many in justice will shine as stars for all eternity. They will attain this more easily if they make a covenant of perpetual obedience and strive to cling to Christ and please him alone, because, in his words: What you did to one of the least of my brethren, you did for me.


Scriptures for the Optional Memorial


Collect
O God,
Who adorned the Priest Saint Joseph Calasanz
with such charity and patience
that he labored tirelessly
to educate children and
endow them with every virtue,
grant, we pray, that we,
who venerate him as a teacher of wisdom,
may constantly imitate him,
for he was a co-worker of your truth.
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

 





Feast of Saint Bartholomew, Apostle



“Nathanael said to him, “How do you know me?” Jesus answered and said to him, “Before Philip called you, I saw you under the fig tree.” (John 1:48.)

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

“Now Jacob had been called in Scripture a man without guile. Jacob himself, as you know, was surnamed Israel. That is why in the Gospel, when the Lord saw Nathanael, he said, “Behold, an Israelite indeed in whom there is no guile.” And that Israelite, not yet knowing who was speaking to him, replied, “How do you know me?” And the Lord said to him, “While you were under the fig tree I saw you,” as though to say, “While you were under the shadow of sin, I predestined you.” And Nathanael, remembering he had been under the fig tree where the Lord had not been, recognized the divinity in him and answered, “You are the Son of God, you are the king of Israel.” Though he was under the fig tree, he did not become a withered fig tree; he acknowledged Christ. And the Lord said to him, “Because I said, While you were under the fig tree I saw you, is that why you believe? You shall see greater things than that.”

What are these greater things? “Amen, I tell you.” Because that man is an Israelite in whom there is no guile, look back to Jacob, in whom there is no guile, and recollect, when Jesus tells you, the stone at his head, the vision in his sleep, the stairs from earth to heaven, the beings coming down and going up; and then see what the Lord says to the Israelite without guile: “You shall see heaven opened”—listen, guileless Nathanael, to what guileless Jacob saw—“and angels going up and coming down”—to whom?—“to the Son of man.”” (Sermon 89)



Collect
Strengthen in us, O Lord, the faith,
by which the blessed Apostle Bartholomew
clung wholeheartedly to Your Son,
and grant that
through the help of his prayers
Your Church may become for all the nations
the sacrament of salvation.
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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