The Easter Alleluia



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

An excerpt from his Treatise on Psalm 148

Saturday after the Fifth Sunday of Easter

Our thoughts in this present life should turn on the praise of God, because it is in praising God that we shall rejoice for ever in the life to come; and no one can be ready for the next life unless he trains himself for it now. So we praise God during our earthly life, and at the same time we make our petitions to him. Our praise is expressed with joy, our petitions with yearning. We have been promised something we do not yet possess, and because the promise was made by one who keeps his word, we trust him and are glad; but insofar as possession is delayed, we can only long and yearn for it. It is good for us to persevere in longing until we receive what was promised, and yearning is over; then praise alone will remain.

Because there are these two periods of time—the one that now is, beset with the trials and troubles of this life, and the other yet to come, a life of everlasting serenity and joy—we are given two liturgical seasons, one before Easter and the other after. The season before Easter signifies the troubles in which we live here and now, while the time after Easter which we are celebrating at present signifies the happiness that will be ours in the future. What we commemorate before Easter is what we experience in this life; what we celebrate after Easter points to something we do not yet possess. This is why we keep the first season with fasting and prayer; but now the fast is over and we devote the present season to praise. Such is the meaning of the Alleluia we sing.

Both these periods are represented and demonstrated for us in Christ our head. The Lord’s passion depicts for us our present life of trial—shows how we must suffer and be afflicted and finally die. The Lord’s resurrection and glorification show us the life that will be given to us in the future.

Now therefore, brethren, we urge you to praise God. That is what we are all telling each other when we say Alleluia. You say to your neighbor, “Praise the Lord!” and he says the same to you. We are all urging one another to praise the Lord, and all thereby doing what each of us urges the other to do. But see that your praise comes from your whole being; in other words, see that you praise God not with your lips and voices alone, but with your minds, your lives and all your actions.

We are praising God now, assembled as we are here in church; but when we go on our various ways again, it seems as if we cease to praise God. But provided we do not cease to live a good life, we shall always be praising God. You cease to praise God only when you swerve from justice and from what is pleasing to God. If you never turn aside from the good life, your tongue may be silent but your actions will cry aloud, and God will perceive your intentions; for as our ears hear each other’s voices, so do God’s ears hear our thoughts.



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 after the Fifth Sunday of Easter



“... who have dedicated their lives to the name of our Lord Jesus Christ.” (Acts 15:26.)

In commenting on these verses from today’s First Reading, Saint John Chrysostom writes:

“As they are “beloved,” they will not be dismissed. As they “have risked their lives,” they have a right to be believed. “We have sent” them as well, it says, to announce the same things by word of mouth. For it was necessary that there be more than the letter alone, lest they should say that they said one thing instead of another. The praise bestowed on Paul stopped their mouths. For Paul came neither by himself nor with Barnabas alone but was accompanied by others from the church (and not only by those from Jerusalem), so that he should not be suspected. It shows that they have a right to be believed.” (Homilies on the Acts of the Apostles, 33.)



Collect
Grant us, Lord, we pray,
that, being rightly conformed
to the paschal mysteries,
what we celebrate in joy
may protect and save us with perpetual power.
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

 




Firstborn of many brothers



Blessed Isaac of Stella
Cistercian Monk

An excerpt from his Sermon 42

Friday after the Fifth Sunday of Easter

Just as the head and body of a man form one single man, so the Son of the Virgin and those he has chosen to be his members form a single man and the one Son of Man. Christ is whole and entire, head and body, say the Scriptures, since all the members form one body, which with its head is one Son of Man, and he with the Son of God is one Son of God, who himself with God is one God. Therefore the whole body with its head is Son of Man, Son of God, and God. This is the explanation of the Lord’s words: Father, I desire that as you and I are one, so they may be one with us.

And so, according to this well-known reading of Scripture, neither the body without the head, nor the head without the body, nor the head and body without God make the whole Christ. When all are united with God they become one God. The Son of God is one with God by nature; the Son of Man is one with him in his person; we, his body, are one with him sacramentally. Consequently those who by faith are spiritual members of Christ can truly say that they are what he is: the Son of God and God himself. But what Christ is by his nature we are as his partners; what he is of himself in all fullness, we are as participants. Finally, what the Son of God is by generation, his members are by adoption, according to the text: As sons you have received the Spirit of adoption, enabling you to cry, Abba, Father.

Through his Spirit, he gave men the power to become sons of God, so that all those he has chosen might be taught by the firstborn among many brothers to say: Our Father, who are in heaven. Again he says elsewhere: I ascend to my Father and to your Father.

By the Spirit, from the womb of the Virgin, was born our head, the Son of Man; and by the same Spirit, in the waters of baptism, we are reborn as his body and as sons of God. And just as he was born without any sin, so we are reborn in the forgiveness of all our sins. As on the cross he bore the sum total of the whole body’s sins in his own physical body, so he gave his members the grace of rebirth in order that no sin might be imputed to his mystical body. It is written: Blessed is the man to whom the Lord imputes no sin. The blessed man of this text is undoubtedly Christ, who forgives sins insofar as God is his head. Insofar as this man is the head of the body, no sin is forgiven him. But insofar as the body that belongs to this head consists of many members, sin is not imputed to it.

Just in himself, it is he who justifies himself. He alone is both Savior and saved. In his own body on the cross he bore what he had washed from his body by the waters of baptism. Bringing salvation through wood and through water, he is the Lamb of God who takes away the sins of the world which he took upon himself. Himself a priest, he offers himself as sacrifice to God, and he himself is God. Thus, through his own self, the Son is reconciled to himself as God, as well as to the Father and to the Holy Spirit.


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

 


Thursday after the Fifth Sunday of Easter



“He made no distinction between us and them, for by faith he purified their hearts.” (Acts 15:9)

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

“Faith in God purifies the heart, the pure heart sees God. But faith is sometimes defined as followed by people who wish to deceive themselves; as if it were enough merely to believe — some people, you see, promise themselves the vision of God and the kingdom of heaven for believing while living bad lives. Against these the apostle James indignantly took umbrage out of spiritual charity, so he says in his letter, “You believe that God is one.” You pat yourself on your back for your faith; you observe that many godless people assume there are many gods, and you congratulate yourself for believing that there is only one God. “You do well. The demons also believe — and shudder.” Shall they too see God? Those who are pure of heart shall see him. Whoever would say that the unclean spirits are pure of heart? And yet, “they believe—and shudder.”

So our faith must be distinguished from the faith of demons. Our faith, you see, purifies the heart, their faith makes them guilty. So let us distinguish our faith and see that believing is not enough. That is not the sort of faith that purifies the heart. “Purifying their hearts,” it says, “by faith.” But which faith, what sort of faith? The one, surely, which the apostle Paul defines when he says “faith that works through love.” This faith is different from the faith of demons, different from the morals of dissolute and desperate people. “Faith,” he says. “Which faith?” The one “that works through love,” hopes for what God promises. You could not have a more perfect, a more carefully thought-out definition than that.” (Sermon 53)



Collect
O God, by Whose grace,
though sinners, we are made just
and, though pitiable, made blessed,
stand, we pray, by Your works,
stand by Your gifts,
that those justified by faith
may not lack the courage of perseverance.
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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The Eucharist is The Lord’s passover



Saint Gaudentius of Brescia
Bishop

An excerpt from his Tractate 2

Thursday after the Fifth Sunday of Easter

One man has died for all, and now in every church in the mystery of bread and wine he heals those for whom he is offered in sacrifice, giving life to those who believe and holiness to those who consecrate the offering. This is the flesh of the Lamb; this is his blood. The bread that came down from heaven declared: The bread that I will give is my flesh for the life of the world. It is significant, too, that his blood should be given to us in the form of wine, for his own words in the gospel, I am the true vine, imply clearly enough that whenever wine is offered as a representation of Christ’s passion, it is offered as his blood. This means that it was of Christ that the blessed patriarch Jacob prophesied when he said: He will wash his tunic in wine and his cloak in the blood of the grape. The tunic was our flesh, which Christ was to put on like a garment and which he was to wash in his own blood.

Creator and Lord of all things, whatever their nature, he brought forth bread from the earth and changed it into his own body. Not only had he the power to do this, but he had promised it; and, as he had changed water into wine, he also changed wine into his own blood. It is the Lord’s passover, Scripture tells us, that is, the Lord’s passing. We are no longer to look upon the bread and wine as earthly substances. They have become heavenly, because Christ has passed into them and changed them into his body and blood. What you receive is the body of him who is the heavenly bread, and the blood of him who is the sacred vine; for when he offered his disciples the consecrated bread and wine, he said: This is my body, this is my blood. We have put our trust in him. I urge you to have faith in him; truth can never deceive.

When Christ told the crowds that they must eat his flesh and drink his blood, they were horrified and began to murmur among themselves: This teaching is too hard; who can be expected to listen to it? As I have already told you, thoughts such as these must be banished. The Lord himself used heavenly fire to drive them away by going on to declare: It is the spirit that gives life; the flesh is of no avail. The words that I have spoken to you are spirit and 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

 

 





Wednesday after the Fifth Sunday of Easter



“Some who had come down from Judea were instructing the brothers, “Unless you are circumcised according to the Mosaic practice, you cannot be saved.”” (Acts 15:1.)

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

“Observe what he alleges as a proof of his statement: “Christians at first were few in number and held the same opinions, but when they grew to be a great multitude, they were divided and separated, each wishing to have his own individual party. This was their object from the beginning.” That Christians at first were few in number, in comparison with the multitudes who subsequently became Christian, is no doubt true.

He also says that “all the Christians were of one mind,” not noticing, even in this particular, that from the beginning there were differences of opinion among believers regarding the meaning of the books held to be divine. At all events, while the apostles were still preaching and eyewitnesses of Jesus were still teaching his doctrine, there was no small discussion among the converts from Judaism regarding Gentile believers and whether they ought to observe Jewish customs or reject the burden of clean and unclean meats as not being obligatory on those who had abandoned their ancestral Gentile customs and had become believers in Jesus.” (Against Celsus, 3.)



Collect
O God,
Restorer and Lover of innocence,
direct the hearts of Your servants
towards Yourself,
that those You have set free
from the darkness of unbelief
may never stray
from the light 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


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The Christian in the world



An excerpt from A Letter to Diognetus

Wednesday after the Fifth Sunday of Easter

Christians are indistinguishable from other men either by nationality, language or customs. They do not inhabit separate cities of their own, or speak a strange dialect, or follow some outlandish way of life. Their teaching is not based upon reveries inspired by the curiosity of men. Unlike some other people, they champion no purely human doctrine. With regard to dress, food and manner of life in general, they follow the customs of whatever city they happen to be living in, whether it is Greek or foreign.

And yet there is something extraordinary about their lives. They live in their own countries as though they were only passing through. They play their full role as citizens, but labor under all the disabilities of aliens. Any country can be their homeland, but for them their homeland, wherever it may be, is a foreign country. Like others, they marry and have children, but they do not expose them. They share their meals, but not their wives. They live in the flesh, but they are not governed by the desires of the flesh. They pass their days upon earth, but they are citizens of heaven. Obedient to the laws, they yet live on a level that transcends the law.

Christians love all men, but all men persecute them. Condemned because they are not understood, they are put to death, but raised to life again. They live in poverty, but enrich many; they are totally destitute, but possess an abundance of everything. They suffer dishonor, but that is their glory. They are defamed, but vindicated. A blessing is their answer to abuse, deference their response to insult. For the good they do they receive the punishment of malefactors, but even then they rejoice, as though receiving the gift of life. They are attacked by the Jews as aliens, they are persecuted by the Greeks, yet no one can explain the reason for this hatred.


To speak in general terms, we may say that the Christian is to the world what the soul is to the body. As the soul is present in every part of the body, while remaining distinct from it, so Christians are found in all the cities of the world, but cannot be identified with the world. As the visible body contains the invisible soul, so Christians are seen living in the world, but their religious life remains unseen. The body hates the soul and wars against it, not because of any injury the soul has done it, but because of the restriction the soul places on its pleasures. Similarly, the world hates the Christians, not because they have done it any wrong, but because they are opposed to its enjoyments.

Christians love those who hate them just as the soul loves the body and all its members despite the body’s hatred. It is by the soul, enclosed within the body, that the body is held together, and similarly, it is by the Christians, detained in the world as in a prison, that the world is held together. The soul, though immortal, has a mortal dwelling place; and Christians also live for a time amidst perishable things, while awaiting the freedom from change and decay that will be theirs in heaven. As the soul benefits from the deprivation of food and drink, so Christians flourish under persecution. Such is the Christian’s lofty and divinely appointed function, from which he is not permitted to excuse himself.



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

 





Tuesday after the Fifth Sunday of Easter



“However, some Jews from Antioch and Iconium arrived and won over the crowds. They stoned Paul and dragged him out of the city, supposing that he was dead.” (Acts 14:19.)

In commenting on these verses from today’s First Reading, Saint John Chrysostom writes:

“Believe me, it is possible to suffer things now worse than what Paul suffered. Those enemies pelted him with stones, but it is now possible to pelt with words that are worse than stone. What then must one do? The same that he did. He did not hate those who cast the stones. After they dragged him out, he entered their city again, to be a benefactor to those who had done him such wrongs. If you too had endured the one who harshly insulted you and done you wrongs, you too would have been stoned. For do not say “I have done him no wrong.” For what wrong had Paul done to be stoned? He was announcing a kingdom, he was leading them away from error and bringing them to God. Such things are worthy of crowns, worthy of proclamations by heralds, worthy of ten thousand good things, not worthy of stones. And yet having suffered the opposite, he did the opposite to what was expected. For this is the splendid victory.” (Homilies on the Acts of the Apostles, 31.)



Collect
O God,
Who restore us to eternal life
in the Resurrection of Christ,
grant Your people constancy in faith and hope,
that we may never doubt the promises
of which we have learned from You.
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

 




I am the vine, you are the branches



Saint Cyril of Alexandria
Bishop and Father of the Church

An excerpt from his Commentary on the Gospel of John

Tuesday after the Fifth Sunday of Easter

The Lord calls himself the vine and those united to him branches in order to teach us how much we shall benefit from our union with him, and how important it is for us to remain in his love. By receiving the Holy Spirit, who is the bond of union between us and Christ our Savior, those who are joined to him, as branches are to a vine, share in his own nature.

On the part of those who come to the vine, their union with him depends upon a deliberate act of the will; on his part, the union is effected by grace. Because we had good will, we made the act of faith that brought us to Christ, and received from him the dignity of adoptive sonship that made us his own kinsmen, according to the words of Saint Paul: He who is joined to the Lord is one spirit with him.

The prophet Isaiah calls Christ the foundation, because it is upon him that we as living and spiritual stones are built into a holy priesthood to be a dwelling place for God in the Spirit. Upon no other foundation than Christ can this temple be built. Here Christ is teaching the same truth by calling himself the vine, since the vine is the parent of its branches, and provides their nourishment.

From Christ and in Christ, we have been reborn through the Spirit in order to bear the fruit of life; not the fruit of our old, sinful life but the fruit of a new life founded upon our faith in him and our love for him. Like branches growing from a vine, we now draw our life from Christ, and we cling to his holy commandment in order to preserve this life. Eager to safeguard the blessing of our noble birth, we are careful not to grieve the Holy Spirit who dwells in us, and who makes us aware of God’s presence in us.

Let the wisdom of John teach us how we live in Christ and Christ lives in us: The proof that we are living in him and he is living in us is that he has given us a share in his Spirit. Just as the trunk of the vine gives its own natural properties to each of its branches, so, by bestowing on them the Holy Spirit, the Word of God, the only-begotten Son of the Father, gives Christians a certain kinship with himself and with God the Father because they have been united to him by faith and determination to do his will in all things. He helps them to grow in love and reverence for God, and teaches them to discern right from wrong and to act with integrity.


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 Saints Philip and James, Apostles



“Jesus said to him, “Have I been with you for so long a time and you still do not know me, Philip? Whoever has seen me has seen the Father. How can you say, ‘Show us the Father’? ...” (John 14:9.)

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

“In the church, I know of only one image, that is, the image of the unseen God. God has said about this image, “Let us make man [humankind] in our image.” Of this image it is written that Christ is the “effulgence of the glory and impress of his hypostasis.” In that image, I perceive the Father as the Lord Jesus himself has said, “The one who has seen me has seen the Father.” For this image is not separated from the Father, which indeed has taught me the unity of the Trinity, saying, “I and the Father are one,” and again, “All things whatever the Father has are mine.” [In this image, also perceive] the Holy Spirit, seeing that the Spirit is Christ’s and has received of Christ, as it is written, “He shall receive of mine and shall announce it to you.” (Sermon Against Auxentius, 32.)



Collect
O God, Who gladden us each year
with the feast day of the Apostles
Philip and James,
grant us, through their prayers,
a share in the Passion and Resurrection
of Your Only Begotten Son,
so that we may merit to behold
You for eternity.
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





The preaching of the apostles



Tertullian
Priest and Ancient Christian Writer

An excerpt from his On the Prescription of Heretics

Saints Philip and James, Apostles

Our Lord Jesus Christ himself declared what he was, what he had been, how he was carrying out his Father’s will, what obligations he demanded of men. This he did during his earthly life, either publicly to the crowds or privately to his disciples. Twelve of these he picked out to be his special companions, appointed to teach the nations.

One of them fell from his place. The remaining eleven were commanded by Christ, as he was leaving the earth to return to the Father after his resurrection, to go and teach the nations and to baptize them into the Father, the Son and the Holy Spirit.
The apostles cast lots and added Matthias to their number, in place of Judas, as the twelfth apostle. The authority for this action is to be found in a prophetic psalm of David. After receiving the power of the Holy Spirit which had been promised to them, so that they could work miracles and proclaim the truth, they first bore witness to their faith in Jesus Christ and established churches throughout Judea. They then went out into the whole world and proclaimed to the nations the same doctrinal faith.

They set up churches in every city. Other churches received from them a living transplant of faith and the seed of doctrine, and through this daily process of transplanting they became churches. They therefore qualify as apostolic churches by being the offspring of churches that are apostolic.

Every family has to be traced back to its origins. That is why we can say that all these great churches constitute that one original Church of the apostles; for it is from them that they all come. They are all primitive, all apostolic, because they are all one. They bear witness to this unity by the peace in which they all live, the brotherhood which is their name, the fellowship to which they are pledged. The principle on which these associations are based is common tradition by which they share the same sacramental bond.

The only way in which we can prove what the apostles taught—that is to say, what Christ revealed to them — is through those same churches. They were founded by the apostles themselves, who first preached to them by what is called the living voice and later by means of letters.

The Lord had said clearly in former times: I have many more things to tell you, but you cannot endure them now. But he went on to say: When the Spirit of truth comes, he will lead you into the whole truth. Thus Christ shows us that the apostles had full knowledge of the truth, for he had promised that they would receive the whole truth through the Spirit of truth. His promise was certainly fulfilled, since the Acts of the Apostles prove that the Holy Spirit came down on them.


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 prayer on the Memorial of Saint Joseph the Worker



God our Father,
You gave to us the just-man Saint Joseph,
who was completely obedient
to the call of the Holy Spirit,
by being spouse of the
Virgin Mother of God
and watching like a father over Jesus,
Your Only Begotten Son.


Gracious Father,
charge once again Saint Joseph,
to watch over us as he watched over
Mary and Your Son, Jesus:
to know Your Will,
to be given the grace to carry it out faithfully, and
the wisdom to respond to Your love for us.

Saint Joseph,
guard and protect us from all that keeps us
from following more closely
Jesus
in the unfolding mysteries
of the Father’s plan for our salvation
and the salvation of the world.

As in all things,
we make this prayer through
our Lord Jesus Christ, Your Son,
Who lives and reigns with You,
in the unity of the Holy Spirit,
One God, forever and ever. Amen.






Memorial of Saint Joseph the Worker



“In the beginning, God created the heavens and the earth...” (Genesis 1:1)

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

“What is the beginning of all things except our Lord and “Savior of all,” Jesus Christ “the firstborn of every creature?” In this beginning, therefore, that is, in his Word, “God made heaven and earth” as the evangelist John also says in the beginning of his Gospel: “In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him, and without him nothing was made.” Scripture is not speaking here of any temporal beginning, but it says that the heavens and the earth and all things that were made were made “in the beginning,” that is, in the Savior.” (Homilies on Genesis, 1.)



Collect
O God, Creator of all things,
Who laid down for the human race
the law of work, graciously grant
that by the example of
Saint Joseph and under his patronage
we may complete the works You set us to do
and attain the rewards You promise.
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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The worldwide activity of man



Second Vatican Council
An excerpt from Gaudium et Spes, 33-34.

Memorial of Saint Joseph the Worker

By his labor and abilities man has always striven to improve the quality of his life. Today, particularly by means of science and technology, he has extended his mastery over almost the whole of nature, and still continues to extend it. Through the development of the many means of communication among nations, the human family is coming to see itself, and establish itself, as a single worldwide community. As a result, where formerly man looked especially to supernatural forces for blessings, he now secures many of these benefits for himself, thanks to his own efforts.

In the face of this vast enterprise now engaging the whole human race, men are asking themselves a series of questions. What is the meaning and value of all this activity? How should these benefits be used? Where are the efforts of individuals and communities finally leading us?

The Church is the guardian of the deposit of God’s word, from which are drawn the principles of the religious and moral order. Without always having a ready answer to every question, the Church desires to integrate the light of revelation with the skilled knowledge of mankind, so that it may shine on the path which humanity has lately entered.

Those who believe in God take it for granted that, taken by itself, man’s activity, both individual and collective—that great struggle in which men in the course of the ages have sought to improve the conditions of human living—is in keeping with God’s purpose.

Man, created in God’s image, has been commissioned to master the earth and all it contains, and so rule the world in justice and holiness. He is to acknowledge God as the creator of all, and to see himself and the whole universe in relation to God, in order that all things may be subject to man, and God’s name be an object of wonder and praise over all the earth.

This commission extends to even the most ordinary activities of everyday life. Where men and women, in the course of gaining a livelihood for themselves and their families, offer appropriate service to society, they can be confident that their personal efforts promote the work of the Creator, confer benefit on their fellowmen, and help to realize God’s plan in history.

So far from thinking that the achievements gained by man’s abilities and strength are in opposition to God’s power, or that man with his intelligence is in some sense a rival to his Creator, Christians are, on the contrary, convinced that the triumphs of the human race are a sign of God’s greatness and the effect of his wonderful providence.

The more the power of men increases, the wider is the scope of their responsibilities, as individuals and as communities.It is clear, then, that the Christian message does not deflect men from the building up of the world, or encourage them to neglect the good of their fellowmen, but rather places on them a stricter obligation to work for these objectives.



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 after the Fourth Sunday of Easter



“... and for many days he appeared to those who had come up with him from Galilee to Jerusalem. These are [now] his witnesses before the people.” (Acts 13:31.)

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

“By comparing what the prophetic Scriptures tell us of Jesus with what his history tells us, we find nothing dissolute about him recorded. For even those who conspired against him and looked for false witnesses to aid them did not find any plausible grounds for advancing a false charge of licentiousness against him. His death was indeed the result of a conspiracy and bore no resemblance to the death of Asclepius by lightning. And what is venerable about the madman Dionysus, clothed in female garments, that he should be worshiped as a god? If those who defend such beings resort to allegorical interpretations, we must examine each individual allegory to ascertain whether it is well founded and whether those beings who were torn down by the Titans10 and cast from their heavenly throne11 can have a real existence and deserve respect and worship. But when our Jesus “appeared to the members of his own troop” — for I will take the word that Celsus employs — he really did appear. But Celsus makes a false accusation against the gospel, saying that what appeared was a shadow. Let their histories and that of Jesus be carefully compared. Will Celsus hold that the former are true, but the latter are inventions, even though the histories of Jesus were recorded by eyewitnesses who showed that they clearly understood the nature of what they had seen by their actions and who manifested their state of mind by what they cheerfully underwent for the sake of his gospel? Now who, desiring to act in conformity with right reason, would yield assent at random to what is related in their histories and without examination refuse to believe what is recorded of Jesus?

Again, when it is said of Asclepius that a great multitude both of Greeks and Barbarians acknowledge that they have frequently seen and still see no mere phantom but Asclepius himself healing and doing good and foretelling the future, Celsus expects us to believe this; and he finds no fault with believers in Jesus, when they express their belief in such stories. But when we give our assent to the disciples who were eyewitnesses of the miracles of Jesus and who clearly manifested the honesty of their convictions (because we see their guilelessness, as far as it is possible to see the conscience revealed in writing), we are called by him a set of “silly” individuals.” (Against Celsus, 3.)



Collect
O God,
author of our freedom and of our salvation,
listen to the voice of our pleading
and grant that those You have redeemed
by the shedding of Your Son’s Blood
may have life through You
and, under Your protection,
rejoice for ever unharmed.
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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The preservation of unity



Saint Clement of Rome
Apostolic Father, Bishop of Rome and Martyr

An excerpt from his Letter to the Corinthians

Friday after the Fourth Sunday of Easter

Beloved, Jesus Christ is our salvation, he is the high priest through whom we present our offerings and the helper who supports us in our weakness. Through him our gaze penetrates the heights of heaven and we see as in a mirror, the most holy face of God. Through Christ the eyes of our hearts are opened, and our weak and clouded understanding reaches up toward the light. Through him the Lord God willed that we should taste eternal knowledge, for Christ is the radiance of God’s glory, and as much greater than the angels as the name God has given him is superior to theirs.

So then, my brothers, let us do battle with all our might under his unerring command. Think of the men serving under our military commanders. How well disciplined they are! How readily and submissively they carry out orders! Not everyone can be a prefect, a tribune, a centurion, or a captain of fifty, but each man in his own rank executes the orders of the emperor and the officers in command. The great cannot exist without those of humble condition, nor can those of humble condition exist without the great. Always it is the harmonious working together of its various parts that insures the well-being of the whole. Take our own body as an example: The head is helpless without the feet; and the feet can do nothing without the heart. Even our least important members are useful and necessary to the whole body, and all work together for its well-being in harmonious subordination.

Let us, then, preserve the unity of the body that we form in Christ Jesus, and let everyone give his neighbor the deference to which his particular gifts entitle him. Let the strong care for the weak and the weak respect the strong. Let the wealthy assist the poor and the poor man thank God for giving him someone to supply his needs. The wise man should show his wisdom not by his eloquence but by good works; the humble man should not proclaim his own humility, but leave others to do so; nor must the man who preserves his chastity ever boast of it, but recognize that the ability to control his desires has been given him by another.

Think, my brothers, of how we first came into being, of what we were at the first moment of our existence. Think of the dark tomb out of which our Creator brought us into his world where he had his gifts prepared for us even before we were born. All this we owe to him and for everything we must give him thanks. To him be glory 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

 






Memorial of Saint Catherine of Siena



“From this man’s descendants God, according to his promise, has brought to Israel a savior, Jesus.” (Acts 13:23.)

In commenting on these verses from today’s First Reading, Saint John Chrysostom writes:

“Notice how [Paul] weaves his discourse from things present and from the prophets. Thus he says, “from [this man’s] seed according to the promise,” and then adduces John again, saying, “By condemning they fulfilled all that was written.” Both the apostles as witnesses of the resurrection, and David bearing witness. For neither do the Old Testament proofs seem so cogent when taken by themselves, nor the later testimonies apart from the former. Therefore it is through both that he makes his discourse trustworthy.” (Homilies on the Acts of the Apostles, 29.)



Collect
O God,
Who set Saint Catherine of Siena
on fire with divine love
in her contemplation of the Lord’s Passion
and her service of Your Church,
grant, through her intercession,
that Your people,
participating in the mystery of Christ,
may ever exult in the revelation of His glory.
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

 




I tasted and I saw



Saint Catherine of Siena
Doctor of the Church

An excerpt from Dialogue on Divine Providence

Memorial of Saint Catherine of Siena

With a look of mercy that revealed his indescribable kindness, God the Father spoke to Catherine:

Eternal God, eternal Trinity, you have made the blood of Christ so precious through his sharing in your divine nature. You are a mystery as deep as the sea; the more I search, the more I find, and the more I find the more I search for you. But I can never be satisfied; what I receive will ever leave me desiring more. When you fill my soul I have an even greater hunger, and I grow more famished for your light. I desire above all to see you, the true light, as you really are.

I have tasted and seen the depth of your mystery and the beauty of your creation with the light of my understanding. I have clothed myself with your likeness and have seen what I shall be. Eternal Father, you have given me a share in your power and the wisdom that Christ claims as his own, and your Holy Spirit has given me the desire to love you. You are my Creator, eternal Trinity, and I am your creature. You have made of me a new creation in the blood of your Son, and I know that you are moved with love at the beauty of your creation, for you have enlightened me.

Eternal Trinity, Godhead, mystery deep as the sea, you could give me no greater gift than the gift of yourself. For you are a fire ever burning and never consumed, which itself consumes all the selfish love that fills my being. Yes, you are a fire that takes away the coldness, illuminates the mind with its light and causes me to know your truth. By this light, reflected as it were in a mirror, I recognize that you are the highest good, one we can neither comprehend nor fathom. And I know that you are beauty and wisdom itself. The food of angels, you gave yourself to man in the fire of your love.

You are the garment which covers our nakedness, and in our hunger you are a satisfying food, for you are sweetness and in you there is no taste of bitterness, O triune God!



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








Wednesday after the Fourth Sunday of Easter



“Then, completing their fasting and prayer, they laid hands on them and sent them off.” (Acts 13:3.)

In commenting on these verses from today’s First Reading, Saint John Chrysostom writes:

“While they were worshiping the Lord and fasting, the Holy Spirit said, ‘Set apart for me Barnabas and Saul for the work to which I have called them.’ Then after fasting and praying they laid their hands on them and sent them off.” What does “worshiping” mean? It means preaching. “Set apart Barnabas and Saul.” What does “set apart for me” mean? It means for the work, for the apostleship. Remember who ordained him? Lucius the Cyrenean and Manaen, or rather, one should say, the Spirit. For the more lowly the personages involved, the more palpable the grace of God. Paul is ordained henceforth to apostleship, to preach with authority. How is it then that he himself says, “Not from men nor by men”? Because it was not humankind that called him or brought him over. This is what “or by men” means. For this reason he says that he was not sent by this man but by the Spirit.” (Homilies on the Acts of the Apostles, 27.)



Collect
O God,
life of the faithful,
glory of the humble,
blessedness of the just,
listen kindly to the prayers
of those who call on You,
that they who thirst for what You generously promise
may always have their fill of Your plenty.
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 unity of the faithful in God through the incarnation of the Word and the Sacrament of the Eucharist



Saint Hilary of Poitiers
Bishop and Father of the Church

An excerpt from his On the Trinity

Wednesday after the Fourth Sunday of Easter

We believe that the Word became flesh and that we receive his flesh in the Lord’s Supper. How then can we fail to believe that he really dwells within us? When he became man, he actually clothed himself in our flesh, uniting it to himself for ever. In the sacrament of his body he actually gives us his own flesh, which he has united to his divinity. This is why we are all one, because the Father is in Christ, and Christ is in us. He is in us through his flesh and we are in him. With him we form a unity which is in God.

The manner of our indwelling in him through the sacrament of his body and blood is evident from the Lord’s own words: This world will see me no longer but you shall see me. Because I live you shall live also, for I am in my Father, you are in me, and I am in you. If it had been a question of mere unity of will, why should he have given us this explanation of the steps by which it is achieved? He is in the Father by reason of his divine nature, we are in him by reason of his human birth, and he is in us through the mystery of the sacraments. This, surely, is what he wished us to believe; this is how he wanted us to understand the perfect unity that is achieved through our Mediator, who lives in the Father while we live in him, and who, while living in the Father, lives also in us. This is how we attain to unity with the Father. Christ is in very truth in the Father by his eternal generation; we are in very truth in Christ, and he likewise is in us.

Christ himself bore witness to the reality of his unity when he said: He who eats my flesh and drinks my blood lives in me and I in him. No one will be in Christ unless Christ himself has been in him; Christ will take to himself only the flesh of those who have received his flesh.

He had already explained the mystery of this perfect unity when he said: As the living Father sent me and I draw life from the Father, so he who eats my flesh will draw life from me. We draw life from his flesh just as he draws life from the Father. Such comparisons aid our understanding, since we can grasp a point more easily when we have an analogy. And the point is that Christ is the wellspring of our life. Since we who are in the flesh have Christ dwelling in us through his flesh, we shall draw life from him in the same way he draws life from the Father.

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

 






Tuesday after the Fourth Sunday of Easter



“Then he went to Tarsus to look for Saul ...” (Acts 11:25.)

Origen (part 2) ponders this verse proclaimed at Mass today.

“Now it is good to read through the history what Jeremiah suffered among the people, in reference to whom he said, “I said: No more shall I speak or name the name of the Lord,” and again elsewhere, “I have unceasingly been an object of derision.” But whatever he also suffered at the hand of the reigning king of Israel has been written in his prophecy. But that those from among the people came frequently to stone even Moses has also been written, and the stones of that place were not his homeland, but those following him were, that is, the people, by whom he too was dishonored. And Isaiah is reported to have been cut up by the people. Now, if someone does not accept this report because it is found in the apocryphal Isaiah, let him believe in what is written in the letter to the Hebrews: “They were stoned, cut up, put to the test.” The “cut up” is referred to Isaiah, just as the verse “they were murdered by the sword” applies to Zechariah, who was murdered “between the temple and the altar,” as the Savior taught bearing witness, I believe, to a writing not contained in the shared and publicly accepted books but to one that is probably apocryphal. But they were dishonored by the Jews and went about “in sheepskins, in goatskins, impoverished, suffering tribulation” and the following. For “all who desire to live uprightly in Christ Jesus will suffer persecution.” Now it is probably because he learned that a prophet cannot have honor “in his homeland,” that Paul, having proclaimed the word in many other places, did not preach in Tarsus.” (Commentary on the Matthew, 10.)



Collect
Grant, we pray, almighty God,
that, celebrating the mysteries
of the Lord’s Resurrection,
we may merit
to receive the joy of our redemption.
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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Each of us is called to be both a sacrifice to God and his priest



Saint Peter Chrysologus
Bishop

An excerpt from his Sermon 108

Tuesday after the Fourth Sunday of Easter

I appeal to you by the mercy of God. This appeal is made by Paul, or rather, it is made by God through Paul, because of God’s desire to be loved rather than feared, to be a father rather than a Lord. God appeals to us in his mercy to avoid having to punish us in his severity.

Listen to the Lord’s appeal: In me, I want you to see your own body, your members, your heart, your bones, your blood. You may fear what is divine, but why not love what is human? You may run away from me as the Lord, but why not run to me as your father? Perhaps you are filled with shame for causing my bitter passion. Do not be afraid. This cross inflicts a mortal injury, not on me, but on death. These nails no longer pain me, but only deepen your love for me. I do not cry out because of these wounds, but through them I draw you into my heart. My body was stretched on the cross as a symbol, not of how much I suffered, but of my all-embracing love. I count it no less to shed my blood: it is the price I have paid for your ransom. Come, then, return to me and learn to know me as your father, who repays good for evil, love for injury, and boundless charity for piercing wounds.

Listen now to what the Apostle urges us to do. I appeal to you, he says, to present your bodies as a living sacrifice. By this exhortation of his, Paul has raised all men to priestly status.

How marvellous is the priesthood of the Christian, for he is both the victim that is offered on his own behalf, and the priest who makes the offering. He does not need to go beyond himself to seek what he is to immolate to God: with himself and in himself he brings the sacrifice he is to offer God for himself. The victim remains and the priest remains, always one and the same. Immolated, the victim still lives: the priest who immolates cannot kill. Truly it is an amazing sacrifice in which a body is offered without being slain and blood is offered without being shed.

The Apostle says: I appeal to you by the mercy of God to present your bodies as a living sacrifice. Brethren, this sacrifice follows the pattern of Christ’s sacrifice by which he gave his body as a living immolation for the life of the world. He really made his body a living sacrifice, because, though slain, he continues to live. In such a victim death receives its ransom, but the victim remains alive. Death itself suffers the punishment. This is why death for the martyrs is actually a birth, and their end a beginning. Their execution is the door to life, and those who were thought to have been blotted out from the earth shine brilliantly in heaven.

Paul says: I appeal to you by the mercy of God to present your bodies as a sacrifice, living and holy. The prophet said the same thing: Sacrifice and offering you did not desire, but you have prepared a body for me. Each of us is called to be both a sacrifice to God and his priest. Do not forfeit what divine authority confers on you. Put on the garment of holiness, gird yourself with the belt of chastity. Let Christ be your helmet, let the cross on your forehead be your unfailing protection. Your breastplate should be the knowledge of God that he himself has given you. Keep burning continually the sweet smelling incense of prayer. Take up the sword of the Spirit. Let your heart be an altar. Then, with full confidence in God, present your body for sacrifice. God desires not death, but faith; God thirsts not for blood, but for self-surrender; God is appeased not by slaughter, but by the offering of your free will.

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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