Tuesday of the Twenty-eighth Week
in Ordinary Time



“After he had spoken, a Pharisee invited him to dine at his home. He entered and reclined at table to eat...” (Luke 11:37.)

Saint Cyril of Alexandria comments on this verse from the Gospel proclaimed at Mass today:

“The Pharisee invites him to an entertainment for his own purpose. The Savior of all submits to this for providence’s sake. He made the matter an opportunity of giving instruction, not consuming the time of their meeting in the enjoyment of food and delicacies but in the task of making those who were assembled there more virtuous. The dull Pharisee himself supplied an occasion for his speech, “because he wondered,” it says, “that he did not wash before dinner.” Did he wonder at him as having done something of which he approved, as being especially worthy of the saints? This was not his view. How could it be? On the contrary, he was offended because although he had the reputation of a righteous man and a prophet, he did not conform himself to their unreasonable customs.

Our argument is this. “O foolish Pharisee, you boast much of your knowledge of the sacred Scriptures. You are always quoting the law of Moses. Tell us where Moses gave you this commandment? What commandment ordained by God requires people to wash before eating? The waters of sprinkling were indeed given by the command of Moses for the cleansing of bodily uncleanness, as being a type of the baptism which really is holy and cleansing, even that in Christ. Those who were called to the priesthood were also bathed in water. The divine Moses bathed Aaron and the Levites. The law thereby declared by means of the baptism enacted in type and shadow that even its priesthood did not have what is sufficient for sanctification. On the contrary, it needs divine and holy baptism for the true cleansing.” (Commentary on Luke, “Homily 83”)



Collect
May Your grace, O Lord, we pray,
at all times
go before us and follow after
and make us always determined
to carry out good works.
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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Light everlasting in the
temple of the eternal high priest



Saint Columban
Abbot

An excerpt from An Instruction On Compunction

Tuesday of the Twenty-eighth Week in Ordinary Time

How blessed, how fortunate, are those servants whom the Lord will find watchful when he comes. Blessed is the time of waiting when we stay awake for the Lord, the Creator of the universe, who fills all things and transcends all things.

How I wish he would awaken me, his humble servant, from the sleep of slothfulness, even though I am of little worth. How I wish he would enkindle me with that fire of divine love. The flames of his love burn beyond the stars; the longing for his overwhelming delights and the divine fire ever burn within me!

How I wish I might deserve to have my lantern always burning at night in the temple of my Lord, to give light to all who enter the house of my God. Give me, I pray you, Lord, in the name of Jesus Christ, your Son and my God, that love that does not fail so that my lantern, burning within me and giving light to others, may be always lighted and never extinguished.

Jesus, our most loving Savior, be pleased to light our lanterns, so that they might burn for ever in your temple, receiving eternal light from you, the eternal light, to lighten our darkness and to ward off from us the darkness of the world.

Give your light to my lantern, I beg you, my Jesus, so that by its light I may see that holy of holies which receives you as the eternal priest entering among the columns of your great temple. May I ever see you only, look on you, long for you; may I gaze with love on you alone, and have my lantern shining and burning always in your presence.

Loving Savior, be pleased to show yourself to us who knock, so that in knowing you we may love only you, love you alone, desire you alone, contemplate only you day and night, and always think of you. Inspire in us the depth of love that is fitting for you to receive as God. So may your love pervade our whole being, possess us completely, and fill all our senses, that we may know no other love but love for you who are everlasting. May our love be so great that the many waters of sky, land and sea cannot extinguish it in us: many waters could not extinguish love.

May this saying be fulfilled in us also, at least in part by your gift, Jesus Christ, our Lord, to whom 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

 






Pity (Mercy) - intentional action
NOT saccharine or sappy emotion



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

“As he was entering a village,
ten lepers met [him].
They stood at a distance from Him and
raised their voice, saying,
“Jesus, Master! Have pity (ἐλέησον, eleésōn) on us!”



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

When 10 lepers saw Jesus and cried out “Jesus, Master! Have pity on us,” what did they expect from Him? It is a question worth asking because it can, among a number of perspectives, help us appreciate what pity or mercy meant in the time of Jesus and so help us to appreciate what it means ‘to give thanks’ as a current disciple of Jesus. The Greek verb ἐλεέω (eleéō), translated in today’s Gospel proclamation as [to] have pity, can also be rendered into English as “to have compassion” as well as “give, show, obtain or receive mercy” according to a variety of lexicons. But even with that information, it does not seem to give us a clear meaning of what it means ‘to pity’ or ‘to show mercy.’
ἐλεέω (eleéō), as used in around the time of the great Philosopher Plato, described a feeling (or an emotion) that responded to unfortunate events that befell another person or persons. Whatever the other person experienced, ἐλεέω (eleéō) clearly conveyed that things were not good.  Furthermore ἐλεέω (eleéō) implied, in the words of Jerry Seinfeld, “that’s a shame.” In other words, one recognized that what happened was bad AND I am quite happy that it did not happen to me! Social decorum dictated, however, that this aspect of ἐλεέω (eleéō) not be voiced.

In time, ἐλεέω (eleéō) began to express more than a feeling or emotion. It is hard to determine precisely when but some textual and historical evidence suggests that ἐλεέω (eleéō) was influenced significantly by Jewish life expressed by the Hebrew word hesed. While difficult to translate into English with a single word, hesed is one of the Hebrew words for love that includes actions of kindness, generosity and mercy to name only a few. What is most important is that hesed is an action born of choice, NOT primarily a feeling or emotion nor merely ‘nice thoughts.’ Can hesed involve feelings and emotions? Sure. The various actions of hesed are often ‘enhanced’ by feelings, emotions or passions. But, the absence of feelings, emotions or passions does not mean the absence of hesed because hesed flows from the intellect, not the passions.
When the Hebrew Scriptures were translated into Greek (the Septuagint), ἐλεέω (eleéō) rendered the Hebrew hesed. But ἐλεέω (eleéō) at that time did not have the depth of meaning conveyed by hesed. Among the Jewish people, hesed was grounded in the context of relational living, regardless of whether or not the relationship was between or among equals. In other words, hesed factored into relationships whether one was speaking of God and humanity, friend to friend or king and slave. In these and other relationships, hesed acknowledged a connection among persons and because of that connection a person had to act - ‘had to do hesed’ - when another person was in need. Hesed, consequently, expressed action triggered by an act of the will not first or foremost an emotion or feeling. 

Thus by the time of Jesus’ Public Ministry, ἐλεέω (eleéō) was understood an action done to alleviate the burden that had befallen another person. ἐλεέω (eleéō) responded to what was judged a lack of some element necessary for life, beginning on a physical level with water then moving on to food and shelter. It became clearer when this pointed to the corporal and spiritual works of mercy. Those who have no food, no companionship, no clothing do not want a sentiment or a feeling. People in those situations want food, companionship and clothing – to name only a few. People who are in need of forgiveness, comfort or prayer do not want ‘nice thoughts’ or a good intentions – they need forgiveness, comfort and prayer. It is the obligation of the disciple of Jesus to do all in his/her power to make it happen to the best of his/her grace-initiated and grace-assisted abilities. As far as Jesus is concerned, eternal life hangs in the balance – a point Archbishop Charles Chaput made bluntly in an interview when asked if there would be cutbacks on services to the poor: “If we don’t love the poor, and do all we can to improve their lot, we're going to go to Hell!”
So what did the 10 lepers want when they cried out to Jesus? No doubt, each of them wanted their skin cleansed and healed, just ask anyone with any type of skin affliction - it’s a ‘no-brainer.’ Yet Jesus knew they needed more – they needed a connection with Him (the Gift of Faith) which one of them was able to recognize because he was thankful.



Podcast featuring an excerpt from Saint Caesarius of Arles’
Sermon 129: On Holy Elisha and his servant Gehazi —






Twenty-eighth Sunday in Ordinary Time



“And when he saw them, he said, “Go show yourselves to the priests.” As they were going they were cleansed.” (Luke 17:14.)


Saint Cyril of Alexandria comments on this verse from the Gospel proclaimed at Mass today:

“Why did he not say, “I will, be cleansed,” as he did in the case of another leper, instead of commanding them to show themselves to the priests? It was because the law gave directions to this effect to those who were delivered from leprosy. It commanded them to show themselves to the priests and to offer a sacrifice for their cleansing. He commanded them to go as being already healed so that they might bear witness to the priests, the rulers of the Jews and always envious of his glory. They testified that wonderfully and beyond their hope, they had been delivered from their misfortune by Christ’s willing that they should be healed. He did not heal them first but sent them to the priests, because the priests knew the marks of leprosy and of its healing.” (Commentary on Luke, Homily 113)


Additional reflections on this Sunday’s Gospel proclamation concerning pity/mercy (ἐλεέω eleéō) can be found at my blog —  


Podcast featuring an excerpt from Saint Caesarius of Arles’
Sermon 129: On Holy Elisha and his servant Gehazi —



Collect
May Your grace, O Lord, we pray,
at all times go before us and follow after
and make us always determined
to carry out good works.
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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Te Deum



You are God: we praise You;
You are the Lord; we acclaim You;
You are the eternal Father:
All creation worships You.


To You all angels, all the powers of heaven,
Cherubim and Seraphim, sing in endless praise:
Holy, holy, holy Lord, God of power and might,
heaven and earth are full of Your glory.

The glorious company of apostles praise You.
The noble fellowship of prophets praise You.
The white-robed army of martyrs praise You.

Throughout the world the holy Church acclaims You;
Father, of majesty unbounded,
Your true and only Son, worthy of all worship,
and the Holy Spirit, advocate and guide.

You, Christ, are the king of glory,
the eternal Son of the Father.
When You became man to set us free
You did not shun the Virgin’s womb.


You overcame the sting of death
and opened the kingdom of heaven to all believers.
You are seated at God's right hand in glory.
We believe that You will come and be our judge.

Come then, Lord, and help Your people,
bought with the price of Your own blood,
and bring us with Your saints
to glory everlasting.





Faith - a relationship to be nurtured



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

“And the apostles said to the Lord,
“Increase our faith (πίστιν, pístin).””



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

Jesus’ catechesis these past few Sundays have addressed proper actions of a disciple. Care for the poor, proper use of wealth and possessions, forgiveness and radical commitment are but a sampling of essential works that express a life grounded in the Person, Jesus. His words this Sunday continue the lessons of discipleship with a direction that is a bit more interiorly focused on faith.

“And the apostles said to the Lord, “Increase (πρόσθες, prósthes) our faith (πίστιν, pístin).”” (Luke 17:5) The apostles make a noble request, “Increase our faith.” What disciple would not want more faith? But Jesus appears to sidestep their request and implies that more faith is not necessary, “If you have faith the size of a mustard seed, you would say to [this] mulberry tree, “Be uprooted and planted in the sea,’ and it would obey you.”” (Luke 17:6) Jesus’ response, as presented by St. Luke, silences the apostles and no further question or rebuttal is offered. The apostles and perhaps present-day disciples may be disappointed unless there is something more to consider.

In His humanity, Jesus lives a deeply devout Jewish life, steeped solidly in the Torah and Temple, expressed in the daily chanting of the Psalms. Faith is no stranger in the Psalms as this essential of Covenant living abounds throughout the 150 prayerful hymns. Within the rich theology of the Psalms, for many though, ‘faith’ is a vague dimension of living with Jesus. On one hand, many say that faith has something to do with mystery and not being able to understand various elements of Christian teaching. On the other hand, some might echo a catechism definition: “Faith is first of all a personal adherence of man to God. At the same time, and inseparably, it is a free assent to the whole truth that God has revealed. As personal adherence to God and assent to his truth, Christian faith differs from our faith in any human person. It is right and just to entrust oneself wholly to God and to believe absolutely what he says. It would be futile and false to place such faith in a creature (Catechism of the Catholic Church, 150).” Yet when faced with ‘unpacking’ the definition, a good number remain perplexed.

Living in a Jewish milieu of the first century, Jesus’ followers would certainly have known the necessity of faith in terms of Covenant living. אָמַן (aman) is one of the rich Hebrew words that translates the Greek πίστις (pístis) into English as faith. Grounded in the experience of motherhood, אָמַן (aman) expresses ‘a connection between persons, originally a mother and child, that provides for all the essentials of life (especially food) so that one may be ‘built up’ and grow strong while connected to the other.’ The child comes to know her or his mother as the source of life and trusts that she will give all that is vital for living and growing. For the Israelites, this tender imagery expressed the relationship between God and themselves.
The connection or relationship had another dimension: bonding or adherence. For the one who receives life’s necessities from his or her mother, explicit in that experience is that one receives from no one else. Dependent as one is on a mother, that dependency forms exclusivity. One does not take while looking around at the same time for a ‘better’ or ‘tastier offer.’ No matter how good something looks, no matter how pleasing something sounds, אָמַן (aman) fosters the life connection to one and only one. This is the lesson of the Garden. So long as humanity listened to the Creator and only the Creator, life flourished. When humanity opened the door to dialogue with another, the fundamental relationship of life was dealt a severe blow to human nature.

It is no wonder then that Jesus calls forth אָמַן (aman) in the people He meets and continues to meet. All of humanity’s ills then and now are rooted in a divided existence that seeks a false autonomy that makes idols of everything thus enslaving our lives in and to sin. אָמַן (aman) – the connection of life to and with Jesus offers true freedom and health of body, mind and soul that each may live in peace.


Podcast featuring an excerpt from Saint Basil the Great’s
On the Holy Spirit —






Twenty-seventh Sunday in Ordinary Time



“So should it be with you. When you have done all you have been commanded, say, ‘We are unprofitable servants; we have done what we were obliged to do.’” (Luke 17:10.)

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

“You do not say to your servant, “Sit down,” but require more service from him and do not thank him. The Lord also does not allow only one work or labor for you, because so long as we live we must always work.

Know that you are a servant overwhelmed by very much obedience. You must not set yourself first, because you are called a son of God. Grace must be acknowledged, but nature not overlooked. Do not boast of yourself if you have served well, as you should have done. The sun obeys, the moon complies, and the angels serve. Let us not require praise from ourselves nor prevent the judgment of God and anticipate the sentence of the Judge but reserve it for its own time and Judge.” (Exposition on the Gospel of Luke, 8.)



Collect
Almighty ever-living God,
Who in the abundance of Your kindness
surpass the merits and desires
of those who entreat You,
pour out Your mercy upon us
to pardon what conscience dreads and
to give what prayer does not dare to ask.
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


Podcast featuring an excerpt from Saint Basil the Great’s
On the Holy Spirit —




Memorial of Saint Thérèse of the Child Jesus, Virgin and Doctor of the Church



“Jesus said, “I have observed Satan fall like lightning from the sky.” (Luke 10:18.)

Saint Ephrem the Syrian offers the following insight on this verse from today’s Gospel Proclamation:

“I was looking at Satan, who fell like lightning from the heavens.” It was not that he was actually in the heavens. He was not in them when he said, “I will place my throne above the stars,” but he fell from his greatness and his dominion. “I was looking at Satan, who fell like lightning from the heavens.” He did not fall from heaven, because lightning does not fall from heaven, since the clouds create it. Why then did he say “from the heavens”? This was because it was as though it was from the heavens, as if lightning which comes suddenly. In one second, Satan fell beneath the victory of the cross. Ordinary people were anointed and sent out by reason of their mission and were highly successful in a second, through miracles of healing those in pain, sickness and evil spirits. It was affirmed that Satan suddenly fell from his dominion, like lightning from the clouds. Just as lightning goes out and does not return to its place, so too did Satan fall and did not again have control over his dominion. “Behold, I am giving you dominion.” (Commentary on Tatian’s Diatessaron, 10.)



Collect
O God,
Who open Your Kingdom
to those who are humble and to little ones,
lead us to follow trustingly
in the little way of Saint Thérèse,
so that through her intercession
we may see Your eternal glory revealed.
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

 


In the heart of the Church I will be love



Saint Thérèse of the Child Jesus
Doctor of the Church

An excerpt from her autobiography

Memorial of Saint Thérèse of the Child Jesus, Virgin and Doctor of the Church

Since my longing for martyrdom was powerful and unsettling, I turned to the epistles of Saint Paul in the hope of finally finding an answer. By chance the twelfth and thirteenth chapters of the first epistle to the Corinthians caught my attention, and in the first section I read that not everyone can be an apostle, prophet or teacher, that the Church is composed of a variety of members, and that the eye cannot be the hand. Even with such an answer revealed before me, I was not satisfied and did not find peace.

I persevered in the reading and did not let my mind wander until I found this encouraging theme: Set your desires on the greater gifts. And I will show you the way which surpasses all others. For the Apostle insists that the greater gifts are nothing at all without love and that this same love is surely the best path leading directly to God. At length I had found peace of mind.

When I had looked upon the mystical body of the Church, I recognized myself in none of the members which Saint Paul described, and what is more, I desired to distinguish myself more favorably within the whole body. Love appeared to me to be the hinge for my vocation. Indeed I knew that the Church had a body composed of various members, but in this body the necessary and more noble member was not lacking; I knew that the Church had a heart and that such a heart appeared to be aflame with love. I knew that one love drove the members of the Church to action, that if this love were extinguished, the apostles would have proclaimed the Gospel no longer, the martyrs would have shed their blood no more. I saw and realized that love sets off the bounds of all vocations, that love is everything, that this same love embraces every time and every place. In one word, that love is everlasting.

Then, nearly ecstatic with the supreme joy in my soul, I proclaimed: O Jesus, my love, at last I have found my calling: my call is love. Certainly I have found my place in the Church, and you gave me that very place, my God. In the heart of the Church, my mother, I will be love, and thus I will be all things, as my desire finds its direction.


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 of the Twenty-sixth Week
in Ordinary Time



“And to another he said, “Follow me.” But he replied, “[Lord,] let me go first and bury my father.”” (Luke 9:59.)

Saint Basil the Great offers the following insight on this verse from today's Gospel:

“The man said, “Allow me first to go and bury my father.” The Lord replied, “Let the dead bury their dead; but go and preach the kingdom of God.” Another man said, “Let me first arrange my affairs at home.” He rebuked him with a stern threat, saying, “No man, putting his hand to the plow and looking back, is fit for the kingdom of God.” A person who wishes to become the Lord’s disciple must repudiate a human obligation, however honorable it may appear, if it slows us ever so slightly in giving the wholehearted obedience we owe to God.” (Concerning Baptism)



Collect
O God,
Who manifest Your almighty power
above all by pardoning and showing mercy,
bestow, we pray,
Your grace abundantly upon us
and make those
hastening to attain Your promises
heirs to the treasures of heaven.
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 run our race in faith and righteousness



Saint Polycarp of Smyrna
Bishop, Apostolic Church Father and Martyr

An excerpt from the Leter to the Philippains

Wednesday of the Twenty-sixth Week in Ordinary Time


I ask you all to respond to the call of righteousness and to practice boundless patience. Your own eyes have seen it not only in blessed Ignatius, Zosimus and Rufus, but in others from among you as well, to say nothing of Paul and the other apostles. Be assured that all these men did not run their race in vain. No, they ran it in faith and in righteousness and are now with the Lord in the place that they have earned, even as they were once with him in suffering. Their love was not for this present world; rather, it was for him who died for our sakes and, on account of us, was raised up again by God.

Be steadfast, then, and follow the Lord’s example, strong and unshaken in faith, loving the community as you love one another. United in the truth, show the Lord’s own gentleness in your dealings with one another, and look down on no one. If you can do good, do not put it off, because almsgiving frees one from death. Be subject to one another, and make sure that your behavior among the pagans is beyond reproach. Thus you will be praised for the good you have done, and the Lord will not be blasphemed because of you. But woe to that man on whose account the Lord’s name is blasphemed. Therefore, teach everyone to live soberly, just as you live yourselves.

I am greatly saddened on account of Valens who at one time was presbyter among you; he does not understand the position to which he was called. So I urge all of you to be chaste and honest, to avoid avarice and to refrain from every form of evil. If a man cannot control himself in these ways, how can he teach someone else to do so? If he does not avoid greed, he will be defiled by idolatrous practices and will be reckoned as one of the pagans who know nothing of the Lord’s judgment. Or, as Paul teaches: Do we not know that the holy ones will judge the world?

However, I have never seen of heard of anything of that sort among you, for whom blessed Paul labored and whom he commends at the beginning of his letter. For he boasted about you in all the churches which at that time were the only ones that had come to know God; we ourselves had not yet come to that knowledge.

Brothers, I am deeply sorry for Valens and for his wife; may the Lord grant them true repentance. As for yourselves, be self-controlled in this respect. Do not look upon such people as enemies, but invite them back as frail members who have gone astray, so that the entire body of which you are a part will be saved. In doing this you are contributing to your own spiritual development.



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

 






Righteousness: more than avoidance



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

“But you, man of God, pursue righteousness,
devotion, faith, love, patience, and gentleness.”



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

A bit of context may be helpful to appreciate more deeply St. Paul’s exhortation to St. Timothy in this Sunday’s proclamation of God’s Word. From the New American Bible Revised Edition, 1 Timothy 6:11 states, “But as for you, O man of God, flee these things. Pursue righteousness...” The clause, “flee these things” is omitted in the Proclamation. What are “these things?” In 1 Timothy 6:1-10, St. Paul addresses a number of concerns, not the least of which include heretical teaching, sinful attitudes and actions such as “envy, rivalry, insults, evil suspicions, and mutual friction among people with corrupted minds” and a lack of “contentment” that fuels a “love for money” that becomes “root of all evils.” In the face of “these things,” St. Paul exhorts St. Timothy to 2 actions: flee and purse.

St. Paul’s call for a two-fold action, expresses an essential element of the Hebrew verb שׁוּב šuḇ (shuv). Often translated into English as return, the action of returning demands leaving, or expressed in another way: a turning from AND a turning to/towards. As important as the turning is, AND is essential - not just a turning from or a turning to, but rather both: from AND towards. This wisdom of the Hebrew Scriptures distills an insight expressed by the Aristotelian axiom (admittedly somewhat debated), ‘nature abhors a vacuum.’ Put simply, removing 1 reality requires consciously filling that newly formed emptiness with another reality. Failure to do so, results in some other element, normally some form of chaos (sin), filling the void.

In the catechesis St. Paul offers St. Timothy, grace initiated attitudes and works of “righteousness, devotion, faith, love, patience, and gentleness” are the conscious engagements that fill the void when one turns from “envy, rivalry, insults, evil suspicions, and mutual friction.” It is noble to desire the ridding of “envy, rivalry, insults, evil suspicions, and mutual friction” and even more praiseworthy to avoid these intentionally. Yet from the human side of daily living, one will fail miserably unless this riddance is approached from the perspective of grace and putting right or proper actions in their place.

Each response encouraged by St. Paul easily involves a lifetime of reflecting and executing as well as reflection to know what needs to be done in the light of grace and the actual doing initiated and sustained by the grace of the Holy Spirit. It is interesting to note that the list of essential activities sounded by St. Paul begins with righteousness (δικαιοσύνη dikaiosynē). The English word righteous certainly expresses praiseworthy behaviors generally summarized as an upright, moral way of living that keeps and observes legal stipulations. Without a doubt, this sense of righteousness truly is a good for individuals and society. Yet the biblical sense offers additional nuances, especially important and challenging for a disciple of Jesus.
Many times in the Greek translation of the Old Testament (Septuagint), righteousness (δικαιοσύνη dikaiosynē) is the translation of צַדִּיק (ṣaddiyq). Saddiyq certainly expresses a morally upright manner of living. Yet it is an upright life lived in response to the Covenant. It is because of the commitment to the relational ideals of the Covenant that one chooses freely to live an upright life. Right or proper relational living with God, others, the true self and all creation is the Covenant’s basis for all righteous thoughts, words and deeds. All righteous choices elected by a person aim at intensifying the relational bonds of living.

For St. Paul, opting not to choose “envy, rivalry, insults, evil suspicions, and mutual friction” because such are disordered or violate a law is good. Yet the disciple of Jesus is motivated to turn from these and turn to Him. It is because each has been offered, generously and gratuitously, a life-giving relationship with Father, Son and Holy Spirit that one flees “envy, rivalry, insults, evil suspicions, and mutual friction” and pursues the holiness of God the Father.



Podcast featuring an excerpt from Saint Peter Chrysologus’
Sermon 122  —




Twenty-sixth Sunday in Ordinary Time



“... and from the netherworld, where he was in torment, he raised his eyes and saw Abraham far off and Lazarus at his side.” (Luke 16:23.)

Saint Gregory of Nyssa (part 2 of the background of Saint Gregory of Nyssa is found here) offers the following insight on this verse from today’s Gospel:

“I said, “What are the fire, the gulf, or the other things which are mentioned, if they are not what they are said to be?”

“It seems to me,” she [Macrina] said, “that the Gospel wishes, through each of these details, to indicate some opinions concerning what we are seeking in connection with the soul. The patriarch says to the rich man, ‘You had your share of goods during your life in the flesh.’ He also says concerning the beggar, ‘This man fulfilled his duty by his experience of hardship during his life.’ By the gulf separating the one from the other, Scripture seems to me to set forth an important belief. This, in my opinion, is the gulf, which is not an earthly abyss, that the judgment between the two opposite choices of life creates. Once one has chosen the pleasure of this life and has not remedied this bad choice by a change of heart, he produces for himself a place empty of good hereafter. He digs this unavoidable necessity for himself like some deep and trackless pit.

“It seems to me that Scripture uses the ‘bosom of Abraham,’ in which the patient sufferer finds rest, as a symbol of the good state of the soul. This patriarch was the first person recorded to have chosen the hope of things to come in preference to the enjoyment of the moment. Deprived of everything he had in the beginning of his life, living among strangers, he searched for a future prosperity through present affliction. We use the word bosom when referring figuratively to a part of the outline of the sea. It seems to me that Scripture uses the word bosom as a symbol of the immeasurable goals toward which those who sail virtuously through life will come to when having departed from life. They anchor their souls in this good bosom as in a quiet harbor.”” (On the Soul and the Resurrection)



Collect
O God,
Who manifest Your almighty power
above all by pardoning and showing mercy,
bestow, we pray, Your grace abundantly upon us
and make those hastening to attain Your promises
heirs to the treasures of heaven.
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

 


Saturday of the Twenty-fifth Week
in Ordinary Time



“Pay attention to what I am telling you. The Son of Man is to be handed over to men.” (Luke 9:44.)

Saint Cyril of Alexandria comments on this verse from the Gospel proclaimed at Mass today:

“The mystery of the passion may be seen also in another instance. According to the Mosaic law, two goats were offered. They were not different in any way from one another, but they were alike in size and appearance. Of these, one was called “the lord,” and the other was called “sent-away.” When the lot was cast for the one called “lord,” it was sacrificed. The other one was sent away from the sacrifice, and therefore had the name of “sent-away.” Who was signified by this? The Word, though he was God, was in our likeness and took the form of us sinners, as far as the nature of the flesh was concerned. The male or female goat was sacrificed for sins. Death was our desert, for we had fallen under the divine curse because of sin. When the Savior of all undertook the responsibility, he transferred to himself what was due to us and laid down his life, that we might be sent away from death and destruction.” (Commentary on Luke, Homily 53)



Collect
O God,
Who founded all the commands
of Your sacred Law
upon love of you and of our neighbor,
grant that, by keeping your precepts,
we may merit to attain eternal life.
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


Top





The river whose streams
gladden the city of God



Saint Hilary of Poitiers
Bishop and Father of the Church

An excerpt from Discourse on Psalm 64

Saturday of the Twenty-fifth Week in Ordinary Time

The river of God is brimming with water. You have provided their food, for this is your way of preparing them. There can be no doubt about the river referred to, for the prophet says: There is a river whose streams gladden the city of God; and in the gospel the Lord himself says: Streams of living water welling up to eternal life will flow from the heart of anyone who drinks the water I shall give him. He was speaking of the Holy Spirit, whom those who believed in him were to receive. The river of God is brimming with water; that is to say, we are inundated by the gifts of the Holy Spirit and from that fountain of life the river of God pours into us in full flood.

We also have food prepared for us. And who is this food? It is he in whom we are prepared for life with God, for by receiving his holy body we receive a place in the communion of his holy body. This is what is meant by the words of the psalm: You have provided their food, for this is your way of preparing them. For as well as refreshing us now, that food also prepares us for the life to come.

We who have been reborn through the sacrament of baptism experience intense joy when we feel within us the first stirrings of the Holy Spirit. We begin to have an insight into the mysteries of faith, we are able to prophesy and to speak with wisdom. We become steadfast in hope and receive the gift of healing. Demons are made subject to our authority. These gifts enter us like a gentle rain, and once having done so, little by little, they bring forth fruit in abundance.

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

 






Twenty-fifth Sunday in Ordinary Time



“He replied, ‘One hundred measures of olive oil.’ He said to him, ‘Here is your promissory note. Sit down and quickly write one for fifty.” (Luke 16:6.)

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

“What the Gospel of “the unjust steward” says is also an image of this matter. He says to the debtor [of one hundred measures of wheat], “Take your bill, sit down, and write eighty,” and the other things that are related. You see that he said to each man, “Take your bill.” It is evident from this that the documents of sin are ours, but God writes documents of justice. The apostle says, “For you are an epistle written not with ink, but with the Spirit of the living God; not in tables of stone, but in the fleshly tables of the heart.” You have in yourselves documents of God and documents of the Holy Spirit. If you transgress, you yourself write in yourselves the handwriting of sin. Notice that at any time when you have approached the cross of Christ and the grace of baptism, your handwriting is fastened to the cross and blotted out in the fountain of baptism. Do not rewrite later what has been blotted out or repair what has been destroyed. Preserve only the documents of God in yourself. Let only the scripture of the Holy Spirit remain in you.” (Homilies on Genesis, 13)



Collect
O God,
Who founded all the commands
of Your sacred Law
upon love of You and of our neighbor,
grant that, by keeping Your precepts,
we may merit to attain eternal life.
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


Top





Incline my heart to your decrees



Optional Memorial — 17 September

Saint Robert Bellarmine
Bishop and Doctor of the Church

An excerpt from his On the Ascent of the Mind to God

Sweet Lord, you are meek and merciful. Who would not give himself wholeheartedly to your service, if he began to taste even a little of your fatherly rule? What command, Lord, do you give your servants? Take my yoke upon you, you say. And what is this yoke of yours like? My yoke, you say, is easy and my burden light. Who would not be glad to bear a yoke that does not press hard but caresses? Who would not be glad for a burden that does not weigh heavy but refreshes? And so you were right to add: And you will find rest for your souls. And what is this yoke of yours that does not weary, but gives rest? It is, of course, that first and greatest commandment: You shall love the Lord your God with all your heart. What is easier, sweeter, more pleasant, than to love goodness, beauty and love, the fullness of which you are, O Lord, my God?

Is it not true that you promise those who keep your commandments a reward more desirable than great wealth and sweeter than honey? You promise a most abundant reward, for as your apostle James says: The Lord has prepared a crown of life for those who love him. What is this crown of life? It is surely a greater good than we can conceive of or desire, as Saint Paul says, quoting Isaiah: Eye has not seen, ear has not heard, nor has it so much as dawned on man what God has prepared for those who love him.

Truly then the recompense is great for those who keep your commandments. That first and greatest commandment helps the man who obeys, not the God who commands. In addition, the other commandments of God perfect the man who obeys them. They provide him with what he needs. They instruct and enlighten him and make him good and blessed. If you are wise, then, know that you have been created for the glory of God and your own eternal salvation. This is your goal; this is the center of your life; this is the treasure of your heart. If you reach this goal, you will find happiness. If you fail to reach it, you will find misery.

May you consider truly good whatever leads to your goal and truly evil whatever makes you fall away from it. Prosperity and adversity, wealth and poverty, health and sickness, honors and humiliations, life and death, in the mind of the wise man, are not to be sought for their own sake, nor avoided for their own sake. But if they contribute to the glory of God and your eternal happiness, then they are good and should be sought. If they detract from this, they are evil and must be avoided.


Scriptures for the Optional Memorial


Collect
O God,
Who adorned the Bishop Saint Robert Bellarmine
with wonderful learning and virtue
to vindicate the faith of your Church,
grant, through his intercession,
that in the integrity of that same faith
Your people may always find joy.
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

 





Saturday of the Twenty-fourth Week in Ordinary Time



“Some seed fell on rocky ground, and when it grew, it withered for lack of moisture.” (Luke 8:6.)

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

“If we hear “the word” and from this hearing our earth “immediately” produces vegetation that “withers” before it comes to maturity or fruit, our earth will be called “rocky.” Those things that are said should press forward in our ears with deeper roots so that they both “bear fruit” of works and contain the seeds of future works. Then each one on our earth will truly bear fruit in accordance with its potential, “some a hundred fold,” some “sixty,” others “thirty.” We also considered it is necessary to admonish you that our fruit does not have “darnel” or “tares.” This is so that it is not “beside the way” but sown in the way that says, “I am the way,” so that the birds of heaven may not eat our fruits or our vine.” (Homilies on Genesis, 1)



Collect
Look upon us, O God,
Creator and ruler of all things,
and, that we may feel the working of Your mercy,
grant that we may serve You with all our heart.
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


Top





Offer the bandage of consolation



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

An excerpt from a sermon On Pastors (Sermon 46)

Saturday of the Twenty-fourth Week in Ordinary Time

Scripture says: God chastises every son whom he acknowledges. But the bad shepherd says: “Perhaps I will be exempt.” If he is exempt from the suffering of his chastisements, then he is not numbered among God’s sons. You will say: “Does God indeed punish every son?” Yes, every one, just as he chastised his only Son. His only Son, born of the substance of the Father, equal to the Father in the form of God, the Word through whom all things were made, he could not be chastised. For this reason he was clothed with flesh so that he might know chastisement. God punishes his only Son who is without sin; does he then leave unpunished an adopted son who is with sin? The Apostle says that we have been called to adoption. We have been adopted as sons, that we might be co-heirs with the only Son, and also that we might be his inheritance: Ask of me and I will give you the nations as your inheritance. Christ gave us the example by his own sufferings.

But clearly one who is weak must neither be deceived with false hope nor broken by fear. Otherwise he may fail when temptations come. Say to him: Prepare your soul for temptation. Perhaps he is starting to falter, to tremble with fear, perhaps he is unwilling to approach. You have another passage of Scripture for him: God is faithful. He does not allow you to be tempted beyond your strength. Make that promise while preaching about the sufferings to come, and you will strengthen the man who is weak. When someone is held back because of excessive fear, promise him God’s mercy. It is not that temptations will be lacking, but that God will not permit anyone to be tempted beyond what he can bear. In this manner you will be binding up the broken one.

When they hear of the trials that are coming, some men arm themselves more and, so to speak, are eager to drain the cup. The ordinary medicine of the faithful seems to them but a small thing; for their part they seek the glorious death of the martyrs. Others hear of the temptations to come, and when they do arrive, as arrive they must, they become broken and lame. Yet it is right that such things befall the Christian, and no one esteems them except the one who desires to be a true Christian.

Offer the bandage of consolation, bind up what has been broken. Say this: “Do not be afraid. God in whom you have believed does not abandon you in temptations. God is faithful. He does not allow you to be tempted beyond your strength. It is not I who say this, but the Apostle, and he says further: Are you willing to accept his trial, the trial of Christ who speaks in me? When you hear this you are hearing it from Christ himself, you are hearing it from the shepherd who gives pasture to Israel. For of him it was said: You will give us tears to drink in measure. The Apostle says: He does not allow you to be tempted beyond your strength. This is also what the prophet intends by adding the words: in measure. God rebukes but also encourages, he brings fear and he brings consolation, he strikes and he heals. Do not reject 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

 


Repenting - more than a casual “I’m sorry”



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

“I tell you,
in just the same way there will be more joy in heaven
over one sinner who repents
than over ninety-nine righteous people
who have no need of repentance.”



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

Jesus narrates what has come to be known as some of His famous parables. Even the parable of the «Compassionate Father» (also known as «The Prodigal Son») appears in many literature anthologies and is hailed as one of the greatest short stories of all time. Regardless of familiarity or fame, Jesus’ words are directed to a way of living forming all to receive His gift of salvation.

Interestingly, Jesus sounds the parables as a response to the Pharisees’ “complain[ing]” that “This man welcomes sinners and eats with them.” The Greek verb translated “to complain” conveys a stronger action of grumbling because of dashed hopes or strong disagreement. In other words, the Pharisees view sin, somewhat correctly, as a rupture in relational living. Sin breaks living with God, others, the true self and all creation. Where Jesus and the Pharisees clash is that Jesus offers a remedy for the rupture: repentance (μετάνοια, metanoia). Because of the grace offered by Jesus, non-relational living does not have to be permanent. Such is the gift of repentance (μετάνοια, metanoia) continuously offered by Jesus. Repentance (μετάνοια, metanoia), however, is more than a nano second thought of sorrow, contrition or guilt. Repentance (μετάνοια, metanoia) is more than a mindless or heartless utterance, “I sorry.”

μετάνοια is a compound of the Greek prefix μέτα (meta, “beyond”) and the Greek noun νόος (noos, “mind”). Literally, μετάνοια is “beyond the mind” suggesting an action “from the heart.” This is the way of living that the Divine Lawgiver had in mind when the Decalogue was offered to the Chosen People. The 10 prescriptions of the Covenant were not intended to be a mindless checklist of do’s and don’ts that ‘earned points with God,’ but the plan for living true peace and happiness grounded by grace in the core of one’s being that restores, through Divine intervention and human cooperation, right and proper relational living with God, others, the true self and all creation.

As important as “from the heart” is in exploring the depth of μετάνοια, the Jesuit philosopher-theologian, Bernard Lonergan in his work, «Method in Theology» pondered some of necessary facets to the biblical action and work of μετάνοια (metanoia). With gratitude for Fr Lonergan’s insights as well as some additional wisdom from the Fathers of the Church, perhaps μετάνοια (metanoia) can be described as follows:

μετάνοια (metanoia) is a Grace initiated and sustained response to Jesus’ proclamation of the Kingdom of God that is a radical transformation actively engaging all dimensions and levels of human living. μετάνοια (metanoia) consciously acknowledges that life is an interlocking and interdependent series of changes and developments expressive of relational living with God, others, the true self and all of creation. μετάνοια further involves transforming apprehensions (how one sees the world), sensitizing conscience and moral criteria (values) all as a continuous straining forward to receive the ‘call up’ from God the Father in Christ Jesus Our Lord through the Grace of the Holy Spirit.
Yes there is much to ponder in the description of what seems is to be simple act of repentance. Yet the affects and effects of Original Sin often limit what we think needs to be done in terms of repenting … if I just change this or change that – I will be fine, I will be done. The truth is that this side of the grave the work of μετάνοια (metanoia) is never done. It involves the ‘work’ of letting oneself be found. As the Lord’s Grace leads us onward and upward, μετάνοια (metanoia) is an affirmation not only of transformation that needs to occur, but more so the discovery of abundant riches of the Father’s loving mercy poured into our lives as Gift.



Podcast featuring an excerpt from Saint Ambrose’s
Exposition of the Holy Gospel according to Saint Luke  —




Twenty-fourth Sunday in Ordinary Time



“So to them he addressed this parable...” (Luke 15:3.)

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

“Saint Luke did not idly present three parables in a row. By the parables of the sheep that strayed and was found, the coin which was lost and was found, and the son who was dead and came to life, we may cure our wounds, being encouraged by a threefold remedy. “A threefold cord will not be broken.” Who are the father, the shepherd and the woman? They are God the Father, Christ and the church. Christ carries you on his body, he who took your sins on himself. The church seeks, and the Father receives. The shepherd carries. The mother searches. The father clothes. First mercy comes, then intercession, and third reconciliation. Each complements the other. The Savior rescues, the church intercedes, and the Creator reconciles. The mercy of the divine act is the same, but the grace differs according to our merits. The weary sheep is recalled by the shepherd, the coin which was lost is found, the son retraces his steps to his father and returns, guilty of error but totally repentant.” (Exposition on the Gospel of Luke, 6.)



Collect
Look upon us, O God,
Creator and ruler of all things,
and, that we may feel the working of Your mercy,
grant that we may serve You with all our heart.
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





Saturday of the Twenty-third Week
in Ordinary Time



“A good tree does not bear rotten fruit, nor does a rotten tree bear good fruit…” (Luke 6:43.)

Saint Bede the Venerable comments on this verse from today’s Gospel proclamation:

“Every tree which does not bear fruit will be cut down and cast into the fire.” He is referring to human beings as trees and to their works as the fruit. Do you want to know which are the bad trees and what are the bad fruits? The apostle teaches us this. He says, “The works of the flesh are manifest: they are fornication, impurity, self-indulgence, idolatry, sorcery, malice, strife, jealousy, anger, quarrels, conflict, factions, envy, murder, drunkenness, carousing, and things of this sort.” Do you want to hear whether trees which bring forth fruits such as these belong in the heavenly temple of the eternal King? The apostle continues: “I warn you, as I warned you before, that those who do such things will not attain the kingdom of God.” He subsequently lists the fruits of a good tree. He says, “The fruit, however, of the Spirit is charity, joy, peace, patience, goodness, kindness, faith, gentleness, self-control.

The good man produces good from the good treasure in his heart, and the evil man produces evil from the evil treasure.” The treasure in one’s heart is the intention of the thought, from which the Searcher of hearts judges the outcome.

Christ subsequently adds force to his pronouncement by clearly showing that good speech without the additional attestation of deeds is of no advantage at all. He asks, “And why do you call me, ‘Lord, Lord,’ and not do what I say?” To call upon the Lord seems to be the gift of a good treasure, the fruit of a good tree. “For everyone who calls upon the name of the Lord will be saved.” If anyone who calls upon the name of the Lord resists the Lord’s commands by living perversely, it is evident that the good that the tongue has spoken has not been brought out of the good treasure in his heart. It was not the root of a fig tree but that of a thorn bush that produced the fruit of such a confession — a conscience, that is, bristling with vices, and not one filled with the sweetness of the love of the Lord” (Homilies on the Gospels, 2.)



Collect
O God,
by Whom we are redeemed and receive adoption,
look graciously
upon Your beloved sons and daughters,
that those who believe in Christ
may receive true freedom
and an everlasting inheritance.
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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