Words of the Word

You will find everything in the Lord’s Prayer

Saint Augustine of Hippo

Bishop and Great Western Father of the Church

An excerpt from his Letter to Proba

Wednesday of the Twenty-ninth Week in Ordinary Time

We read, for example: May you receive glory among all the nations as you have among us, and May your prophets prove themselves faithful. What does this mean but Hallowed be your name?

We read: Lord of power and might, touch our hearts and show us your face, and we shall be saved. What does this mean but Your kingdom come?

We read: Direct my ways by your word, and let no sin rule over me. What does this mean but Your will be done on earth as it is in heaven?

We read: Do not give me poverty or riches. What does this mean but Give us this day our daily bread?

We read: Lord, remember David and all his patient suffering, and Lord, if I have done this, if there is guilt on my hands, if I have repaid evil for evil. What does that mean but Forgive us our trespasses as we forgive those who trespass against us?

We read: Rescue me, God, from my enemies, deliver me from those who rise up against me. What does this mean but Deliver us from evil?

If you study every word of the petitions of Scripture, you will find, I think, nothing that is not contained and included in the Lord’s Prayer. When we pray, then, we may use different words to say the same things, but we may not say different things.

We should not hesitate to make these prayers for ourselves, for our friends, for strangers, and even for enemies, though the emotions in our heart may vary with the strength or weakness of our relationships with individuals.

You now know, I think, the attitudes you should bring to prayer, as well as the petitions you should make, and this not because of what I have taught you but thanks to the teaching of the one who has been pleased to teach us all.

We must search out the life of happiness, we must ask for it from the Lord our God. Many have discussed at great length the meaning of happiness, but surely we do not need to go to them and their long drawn out discussions. Holy Scripture says concisely and with truth: Happy is the people whose God is the Lord. We are meant to belong to that people, and to be able to see God and live with him forever, and so the object of this command is love from a pure heart, from a good conscience and a sincere faith.

In these three qualities, “a good conscience” stands for “hope.” Faith, hope and love bring safely to God the person who prays, that is, the person who believes, who hopes, who desires, and who ponders what he is asking of the Lord in the Lord’s Prayer.

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

Do not be afraid.
Open wide the doors for Christ.

Optional Memorial — 22 October

Pope Saint John Paul II

Bishop of Rome

From the Homily of Saint John Paul II, Pope, for the Inauguration of his Pontificate (Office of Readings)

Peter came to Rome! What else but obedience to the inspiration received from the Lord could have guided him and brought him to this city, the heart of the Empire? Perhaps the fisherman of Galilee did not want to come here. Perhaps he would have preferred to stay there, on the shores of Lake of Genesareth, with his boat and his nets. Yet guided by the Lord, obedient to his inspiration, he came here!

According to an ancient tradition, Peter tried to leave Rome during Nero’s persecution. However, the Lord intervened and came to meet him. Peter spoke to him and asked. “Quo vadis, Domine?” — “Where are you going, Lord?” And the Lord answered him at once: “I am going to Rome to be crucified again.” Peter went back to Rome and stayed here until his crucifixion.

Our time calls us, urges us, obliges us, to gaze on the Lord and to immerse ourselves in humble and devout meditation on the mystery of the supreme power of Christ himself. He who was born of the Virgin Mary, the carpenter’s Son (as he was thought to be), the Son of the living God (as confessed by Peter), came to make us all “a kingdom of priests.”

The Second Vatican Council has reminded us of the mystery of this power and of the fact that Christ’s mission as Priest, Prophet-Teacher and King continues in the Church. Everyone, the whole People of God, shares in this threefold mission. Perhaps in the past the tiara, that triple crown, was placed on the Pope’s head in order to signify by that symbol the Lord’s plan for his Church, namely that all the hierarchical order of Christ’s Church, all “sacred power” exercised in the Church, is nothing other than service, service with a single purpose: to ensure that the whole People of God shares in this threefold mission of Christ and always remains under the power of the Lord; a power that has its source not in the powers of this world, but instead in the mystery of the Cross and the Resurrection.

The absolute, and yet sweet and gentle, power of the Lord responds to the whole depths of the human person, to his loftiest aspirations of intellect, will and heart. It does not speak the language of force, but expresses itself in charity and truth. The new Successor of Peter in the See of Rome today makes a fervent, humble and trusting prayer: Christ, make me become and remain the servant of your unique power, the servant of your sweet power, the servant of your power that knows no dusk. Make me a servant: indeed, the servant of your servants.

Brothers and sisters, do not be afraid to welcome Christ and accept his power. Help the Pope and all those who wish to serve Christ and with Christ’s power to serve the human person and the whole of mankind.

Do not be afraid. Open, I say open wide the doors for Christ. To his saving power open the boundaries of states, economic and political systems, the vast fields of culture, civilization and development. Do not be afraid. Christ knows “that which is in man”. He alone knows it.

So often today, man does not know that which is in him, in the depths of his mind and heart. So often he is uncertain about the meaning of his life on this earth. He is assailed by doubt, a doubt which turns into despair. We ask you, therefore, we beg you with humility and with trust, let Christ speak to man. He alone has words of life, yes, of life eternal.

Scriptures for the Optional Memorial

Pope Francis’ homily canonizing both

Pope John XXIII and Pope John Paul II.

Collect

O God,
Who are rich in mercy and
Who willed that the Saint John Paul the Second
should preside as Pope over Your universal Church,
grant, we pray, that instructed by his teaching,
we may open our hearts to the saving grace of Christ,
the sole Redeemer of mankind.
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

Tuesday of the Twenty-ninth Week
in Ordinary Time

“Gird your loins and light your lamps...” (Luke 12:35.)

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

“The girding of our loins signifies the readiness of the mind to work hard in every thing praiseworthy. Those who apply themselves to bodily labors and are engaged in strenuous toil have their loins girded. The lamp apparently represents the wakefulness of the mind and intellectual cheerfulness. We say that the human mind is awake when it repels any tendency to slumber off into that carelessness that often is the means of bringing it into subjection to every kind of wickedness. When sunk in stupor, the heavenly light within the mind is liable to be endangered, or even already is in danger from a violent and impetuous blast of wind. Christ commands us to be awake. To this, his disciple also arouses us by saying, “Be awake. Be watchful.” Further on, the very wise Paul also says, “Awake, O sleeper, and arise from the dead: and Christ shall give you light.” (Commentary on Luke, Homily 92)

Collect

Almighty ever-living God,
grant that we may always conform our will to Yours
and serve Your majesty in sincerity of heart.
Through our Lord Jesus Christ, Your Son,
who lives and reigns with You
in the unity of the Holy Spirit,
one 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

On the Lord’s Prayer

Saint Augustine of Hippo

Bishop and Great Western Father of the Church

An excerpt from his Letter to Proba

Tuesday of the Twenty-ninth Week in Ordinary Time

We need to use words so that we may remind ourselves to consider carefully what we are asking, not so that we may think we can instruct the Lord or prevail on him.

Thus, when we say: Hallowed be your name, we are reminding ourselves to desire that his name, which in fact is always holy, should also be considered holy among men. I mean that it should not be held in contempt. But this is a help for men, not for God.

And as for our saying: Your kingdom come, it will surely come whether we will it or not. But we are stirring up our desires for the kingdom so that it can come to us and we can deserve to reign there.

When we say: Your will be done on earth as it is in heaven, we are asking him to make us obedient so that his will may be done in us as it is done in heaven by his angels.

When we say: Give us this day our daily bread, in saying this day we mean “in this world.” Here we ask for a sufficiency by specifying the most important part of it; that is, we use the word “bread” to stand for everything. Or else we are asking for the sacrament of the faithful, which is necessary in this world, not to gain temporal happiness but to gain the happiness that is everlasting.

When we say: Forgive us our trespasses as we forgive those who trespass against us, we are reminding ourselves of what we must ask and what we must do in order to be worthy in turn to receive.

When we say: Lead us not into temptation, we are reminding ourselves to ask that his help may not depart from us; otherwise we could be seduced and consent to some temptation, or despair and yield to it.

When we say: Deliver us from evil, we are reminding ourselves to reflect on the fact that we do not yet enjoy the state of blessedness in which we shall suffer no evil. This is the final petition contained in the Lord’s Prayer, and it has a wide application. In this petition the Christian can utter his cries of sorrow, in it he can shed his tears, and through it he can begin, continue and conclude his prayer, whatever the distress in which he finds himself. Yes, it was very appropriate that all these truths should be entrusted to us to remember in these very words.

Whatever be the other words we may prefer to say (words which the one praying chooses so that his disposition may become clearer to himself or which he simply adopts so that his disposition may be intensified), we say nothing that is not contained in the Lord’s Prayer, provided of course we are praying in a correct and proper way. But if anyone says something which is incompatible with this prayer of the Gospel, he is praying in the flesh, even if he is not praying sinfully. And yet I do not know how this could be termed anything but sinful, since those who are born again through the Spirit ought to pray only in the 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

Monday of the Twenty-ninth Week
in Ordinary Time

“Someone in the crowd said to him, “Teacher, tell my brother to share the inheritance with me.” (Luke 12:13.)

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

“He was correct when he did not listen to the man who, in disagreement with his brother, said, “Master, tell my brother to divide the inheritance with me.” He said, “Master, tell my brother.” Tell him what? He said, “To divide the inheritance with me.” The Lord said, “Speak, man.” Why do you want to divide it except because you are human? Whenever someone says, “I am of Paul,” but another, “I am of Apollos,” are you not merely human? “Tell me, man, who has appointed me a judge of the inheritance among you? I have come to gather, not to scatter.” He said, “I say to you, guard against all greed.” Greed wants to divide, just as love desires to gather. What is the significance of “guard against all greed,” unless it is “fill yourselves with love”? We, possessing love for our portion, inconvenience the Lord because of our brother just as that man did against his brother, but we do not use the same plea. He said, “Master, tell my brother to divide the inheritance with me.” We say, “Master, tell my brother that he may have my inheritance.” (Sermon 265.)

Collect

Almighty ever-living God,
grant that we may always conform our will to Yours
and serve Your majesty in sincerity of 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

Let us turn our mind to the task of prayer at appointed hours

Saint Augustine of Hippo

Bishop and Great Western Father of the Church

An excerpt from his Letter to Proba

Monday of the Twenty-ninth Week in Ordinary Time

Let us always desire the happy life from the Lord God and always pray for it. But for this very reason we turn our mind to the task of prayer at appointed hours, since that desire grows lukewarm, so to speak, from our involvement in other concerns and occupations. We remind ourselves through the words of prayer to focus our attention on the object of our desire; otherwise, the desire that began to grow lukewarm may grow chill altogether and may be totally extinguished unless it is repeatedly stirred into flame.

Therefore, when the Apostle says: Let your petitions become known before God, this should not be taken in the sense that they are in fact becoming known to God who certainly knew them even before they were made, but that they are becoming known before men through boasting.

Since this is the case, it is not wrong or useless to pray even for a long time when there is the opportunity. I mean when it does not keep us from performing the other good and necessary actions we are obliged to do. But even in these actions, as I have said, we must always pray with that desire. To pray for a longer time is not the same as to pray by multiplying words, as some people suppose. Lengthy talk is one thing, a prayerful disposition which lasts a long time is another. For it is even written in reference to the Lord himself that he spent the night in prayer and that he prayed at great length. Was he not giving us an example by this? In time, he prays when it is appropriate; and in eternity, he hears our prayers with the Father.

The monks in Egypt are said to offer frequent prayers, but these are very short and hurled like swift javelins. Otherwise their watchful attention, a very necessary quality for anyone at prayer, could be dulled and could disappear through protracted delays. They also clearly demonstrate through this practice that a person must not quickly divert such attention if it lasts, just as one must not allow it to be blunted if it cannot last.

Excessive talking should be kept out of prayer but that does not mean that one should not spend much time in prayer so long as fervent attitude continues to accompany his prayer. To talk at length in prayer is to perform a necessary action with an excess of words. To spend much time in prayer is to knock with a persistent and holy fervor at the door of the one whom we beseech. This task is generally accomplished more through sighs than words, more through weeping than speech. He places our tears in his sight, and our sighs are not hidden from him, for he has established all things through his Word and does not seek human words.

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-ninth Sunday in Ordinary Time

“Because of his anguish he shall see the light; because of his knowledge he shall be content; My servant, the just one, shall justify the many, their iniquity he shall bear.” (Isaiah 53:11.)

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

“[David] predicted that Christ would rise again. “You will not leave my soul in hell, nor will you allow your holy one to see corruption.” Isaiah expressed the same thing in a different way. For he said, “The Lord wishes to cleanse him from his wounds, to show him light, to justify the righteous one who served many well.”

Isaiah established that the slaying of Christ was a ransom for humanity’s sins when he said, “He has borne the sins of many.” And he will free humankind from demons, for as Isaiah said, “He will divide the spoils of the strong.” And the same prophet spoke out clearly that Christ did this through his death when he said, “Because his soul was delivered up to death.” That Christ would be put in charge over the whole world he revealed by these words of his, “He shall inherit many.” (Demonstration against the Pagans, 4.)

Collect

Almighty ever-living God,
grant that we may always conform our will to Yours
and serve Your majesty in sincerity of 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. Amen.

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

Let us exercise our desire in prayer

Saint Augustine of Hippo

Bishop and Great Western Father of the Church

An excerpt from The Letter to Proba (Letter 130)

Twenty-ninth Sunday in Ordinary Time

Why in our fear of not praying as we should, do we turn to so many things, to find what we should pray for? Why do we not say instead, in the words of the psalm: I have asked one thing from the Lord, this is what I will seek: to dwell in the Lord’s house all the days of my life, to see the graciousness of the Lord, and to visit his temple. There, the days do not come and go in succession, and the beginning of one day does not mean the end of another; all days are one, simultaneously and without end, and the life lived out in these days has itself no end.

So that we might obtain this life of happiness, he who is true life itself taught us to pray, not in many words as though speaking longer could gain us a hearing. After all, we pray to one who, as the Lord himself tells us, knows what we need before we ask for it.

Why he should ask us to pray, when he knows what we need before we ask him, may perplex us if we do not realize that our Lord and God does not want to know what we want (for he cannot fail to know it) but wants us rather to exercise our desire through our prayers, so that we may be able to receive what he is preparing to give us. His gift is very great indeed, but our capacity is too small and limited to receive it. That is why we are told: Enlarge your desires, do not bear the yoke with unbelievers.

The deeper our faith, the stronger our hope, the greater our desire, the larger will be our capacity to receive that gift, which is very great indeed. No eye has seen it; it has no color. No ear has heard it; it has no sound. It has not entered man’s heart; man’s heart must enter into it.

In this faith, hope and love we pray always with unwearied desire. However, at set times and seasons we also pray to God in words, so that by these signs we may instruct ourselves and mark the progress we have made in our desire, and spur ourselves on to deepen it. The more fervent the desire, the more worthy will be its fruit. When the Apostle tells us: Pray without ceasing, he means this: Desire unceasingly that life of happiness which is nothing if not eternal, and ask it of him who alone is able to give it.

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
Saints John de Brébeuf and
Isaac Jogues, Priests, and Companions, Martyrs

“I tell you, everyone who acknowledges me before others the Son of Man will acknowledge before the angels of God.” (Luke 12:8.)

Saint Cyprian of Carthage comments on this verse from the Gospel proclaimed at Mass today:

“In the Gospel, the Lord speaks saying, “Everyone who acknowledges me before men, I will also acknowledge him before my Father who is in heaven; but whoever denies me, even I will deny him.” He does not deny him who denies or acknowledge him who acknowledges. The gospel cannot be firm in part and waver in part. Either both must be strong or both must lose the force of truth. If those who deny will not be guilty of a crime, those who acknowledge him will not receive the reward of virtue. If he crowns the faith that has conquered, he must punish the treachery that has been conquered. If the gospel can be broken, the martyrs can be of no benefit. If the gospel cannot be broken, they who become martyrs, according to the gospel, cannot act contrary to the gospel. Most beloved brothers and sisters, let no one defame the dignity of the martyrs. Let no one destroy their glories and crowns. The strength of an uncorrupted faith is sound. No one can say or do anything against Christ whose hope, faith, virtue and glory are entirely in Christ. They who have performed the commands of God cannot be the authors of anything done by the bishops contrary to the command of God. ” (The Lapsed, 20.)

Collect

O God,
Who chose to manifest the blessed hope
of Your eternal Kingdom by the toil of
Saints John de Brébeuf, Isaac Jogues and
their companions and
by the shedding of their blood,
graciously grant that through their intercession
the faith of Christians
may be strengthened day by day.
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

May I die only for you, Jesus, who willingly died for me

North American Martyrs

Jesuits Missionaries

An excerpt from his Spiritual Diaries
Saint John de Brébeuf

Memorial of Saints John de Brébeuf and Isaac Jogues, Priests, and Companions, Martyrs

For two days now I have experienced a great desire to be a martyr and to endure all the torments the martyrs suffered.

Jesus, my Lord and savior, what can I give you in return for all the favors you have first conferred on me? I will take from your hand the cup of your sufferings and call on your name. I vow before your eternal Father and the Holy Spirit, before your most holy Mother and her most chaste spouse, before the angels, apostles and martyrs, before my blessed fathers Saint Ignatius and Saint Francis Xavier - in truth I vow to you, Jesus my savior, that as far as I have the strength I will never fail to accept the grace of martyrdom, if some day you in your infinite mercy should offer it to me, your most unworthy servant.

I bind myself in this way so that for the rest of my life I will have neither permission nor freedom to refuse opportunities of dying and shedding my blood for you, unless at a particular juncture I should consider it more suitable for your glory to act otherwise at that time. Further, I bind myself to this so that, on receiving the blow of death, I shall accept it from your hands with the fullest delight and joy of spirit. For this reason, my beloved Jesus, and because of the surging joy which moves me, here and now I offer my blood and body and life. May I die only for you, if you will grant me this grace, since you willingly died for me. Let me so live that you may grant me the gift of such a happy death. In this way, my God and savior, I will take from your hand the cup of your sufferings and call on your name: Jesus, Jesus, Jesus!

My God, it grieves me greatly that you are not known, that in this savage wilderness all have not been converted to you, that sin has not been driven from it. My God, even if all the brutal tortures which prisoners in this region must endure should fall on me, I offer myself most willingly to them and I alone shall suffer them all.

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

Feast of Saint Luke, Evangelist

“Carry no money bag, no sack, no sandals; and greet no one along the way.” (Luke 10:4.)

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

“When preaching to people everywhere the Word that he spoke and calling the inhabitants of the whole earth to salvation, he requires them to travel about without purse, bag or shoes. They are to travel rapidly from city to city and from place to place. Let no one say that the object of his teaching was to make the holy Apostles refuse the use of the ordinary articles of equipment. What good or what harm would it do them to have shoes on their feet or go without them? By this command, he does wish them to learn and to attempt to practice that they must lay all thought of their livelihood on him. They must call to mind the saint who said, “Cast your care on the Lord, and he will feed you.” He gives what is needful for life to the saints.” (Commentary on Luke, Homily 62)

Collect

Lord God,
Who chose Saint Luke
to reveal by his preaching and writings
the mystery of your love for the poor,
grant that those who already
glory in Your name
may persevere as one heart and one soul
and that all nations
may merit to see Your salvation.
Through our Lord Jesus Christ, Your Son
Who lives and reigns with You
in the unity of the Holy Spirit, God,
for ever and ever.

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 Lord follows his preachers

Saint Gregory the Great

Bishop of Rome and Great Western Father of the Church

An excerpt from his Homily 17, On the Gospels

Feast of Saint Luke, Evangelist

Beloved brothers, our Lord and Savior sometimes gives us instruction by words and sometimes by actions. His very deeds are our commands; and whenever he acts silently he is teaching us what we should do. For example, he sends his disciples out to preach two by two, because the precept of charity is twofold—love of God and of one’s neighbor.

The Lord sends his disciples out to preach in twos in order to teach us silently that whoever fails in charity toward his neighbor should by no means take upon himself the office of preaching.

Rightly is it said that he sent them ahead of him into every city and place where he himself was to go. For the Lord follows after the preachers, because preaching goes ahead to prepare the way, and then when the words of exhortation have gone ahead and established truth in our minds, the Lord comes to live within us. To those who preach Isaiah says: Prepare the way of the Lord, make straight the paths of our God. And the psalmist tells them: Make a way for him who rises above the sunset. The Lord rises above the sunset because from that very place where he slept in death, he rose again and manifested a greater glory. He rises above the sunset because in his resurrection he trampled underfoot the death which he endured. Therefore, we make a way for him who rises above the sunset when we preach his glory to you, so that when he himself follows after us, he may illumine you with his love.

Let us listen now to his words as he sends his preachers forth: The harvest is great but the laborers are few. Pray therefore the Lord of the harvest to send laborers into his harvest. That the harvest is good but the laborers are few cannot be said without a heavy heart, for although there are many to hear the good news there are only a few to preach it. Indeed, see how full the world is of priests, but yet in God’s harvest a true laborer is rarely to be found; although we have accepted the priestly office we do not fulfill its demands.

Think over, my beloved brothers, think over his words: Pray the Lord of the harvest to send laborers into his harvest. Pray for us so that we may be able to labor worthily on your behalf, that our tongue may not grow weary of exhortation, that after we have taken up the office of preaching our silence may not bring us condemnation from the just judge.

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 Ignatius of Antioch
Bishop and Martyr

“Woe to you! You build the memorials of the prophets whom your ancestors killed.” (Luke 11:47.)

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

“The Savior of all was rebuking the Pharisees as men who were wandering far from the right way and fallen into unbecoming practices. The band of wicked lawyers was indignant at these things, and one of them stood up to contradict the Savior’s declarations. He said, “Teacher, in saying these things, you reproach us also.” These men subject themselves to blame. Rather, the force of truth showed that they were liable to the same accusations as the Pharisees and were of one mind with them. They are partners of their evil deeds if they consider that what Christ said to the others was spoken also against them.

What wicked act were they guilty of in building the tombs of the saints? Were they not rather doing them a distinguished honor? What doubt can there be of this? It is necessary to see what Christ teaches us. From time to time, the ancestors of the Jews put to death the holy prophets who were bringing them the word of God and leading them into the right way. Their descendants, acknowledging that the prophets were holy and venerable men, built tombs over them, as bestowing on them an honor suitable to the saints. Their ancestors murdered them, but they, believing that they were prophets and holy men, became the judges of those who murdered them. By determining to pay honor to those who were killed, they accused the others of doing wrong. They, who condemned their ancestors for such cruel murders, were about to become guilty of equal crimes and commit the same, or rather more abominable, offenses. They murdered the Prince of life, the Savior and Deliverer of all. They also added to their wickedness toward him other abominable murders. They put Stephen to death, not for being accused of anything shameful but rather for admonishing them and speaking to them what is contained in the inspired Scriptures. Besides this, they committed other crimes against every saint who preached the gospel message of salvation to them.” (Commentary on Luke, Homily 85)

Collect

Almighty ever-living God,
Who adorn the sacred body of Your Church
with the confessions of holy Martyrs,
grant, we pray,
that, just as the glorious passion of
Saint Ignatius of Antioch,
which we celebrate today,
brought him eternal splendor,
so it may be for us unending protection.
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

I am God’s wheat and shall be ground by the teeth of wild animals

Saint Ignatius of Antioch

Bishop, Apostolic Father of the Church and Martyr

An excerpt from his The Letter to the Romans

Memorial of Saint Ignatius of Antioch, Bishop and Martyr

I am writing to all the churches to let it be known that I will gladly die for God if only you do not stand in my way. I plead with you: show me no untimely kindness. Let me be food for the wild beasts, for they are my way to God. I am God’s wheat and shall be ground by their teeth so that I may become Christ’s pure bread. Pray to Christ for me that the animals will be the means of making me a sacrificial victim for God.

No earthly pleasures, no kingdoms of this world can benefit me in any way. I prefer death in Christ Jesus to power over the farthest limits of the earth. He who died in place of us is the one object of my quest. He who rose for our sakes is my one desire.

The time for my birth is close at hand. Forgive me, my brothers. Do not stand in the way of my birth to real life; do not wish me stillborn. My desire is to belong to God. Do not, then, hand me back to the world. Do not try to tempt me with material things. Let me attain pure light. Only on my arrival there can I be fully a human being. Give me the privilege of imitating the passion of my God. If you have him in your heart, you will understand what I wish. You will sympathize with me because you will know what urges me on.

The prince of this world is determined to lay hold of me and to undermine my will which is intent on God. Let none of you here help him; instead show yourselves on my side, which is also God’s side. Do not talk about Jesus Christ as long as you love this world. Do not harbor envious thoughts. And supposing I should see you, if then I should beg you to intervene on my behalf, do not believe what I say. Believe instead what I am now writing to you. For though I am alive as I write to you, still my real desire is to die. My love of this life has been crucified, and there is no yearning in me for any earthly thing. Rather within me is the living water which says deep inside me: “Come to the Father.” I no longer take pleasure in perishable food or in the delights of this world. I want only God’s bread, which is the flesh of Jesus Christ, formed of the seed of David, and for drink I crave his blood, which is love that cannot perish.

I am no longer willing to live a merely human life, and you can bring about my wish if you will. Please, then, do me this favor, so that you in turn may meet with equal kindness. Put briefly, this is my request: believe what I am saying to you. Jesus Christ himself will make it clear to you that I am saying the truth. Only truth can come from that mouth by which the Father has truly spoken. Pray for me that I may obtain my desire. I have not written to you as a mere man would, but as one who knows the mind of God. If I am condemned to suffer, I will take it that you wish me well. If my case is postponed, I can only think that you wish me harm.

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-eighth Week
in Ordinary Time

“Woe to you Pharisees! You pay tithes of mint and of rue and of every garden herb, but you pay no attention to judgment and to love for God. These you should have done, without overlooking the others.” (Luke 11:42.)

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

“The transgression of one commandment transgresses the law. It proves the man to be without the law. When anyone disregards those commandments, which especially are important above the rest, what words will he find able to save him from deserved punishment? The Lord proved that the Pharisees merited these severe censures, saying, “Woe to you, Pharisees, who tithe mint, rue and all herbs and pass over judgment and the love of God!” You should have done these things and not passed by the others, that is, to leave them undone. They omitted as of no importance those duties which they were especially bound to practice, like justice and the love of God. They carefully and scrupulously observed, or rather commanded the people subject to their authority to observe, only those commandments that were means of great revenues for themselves.” (Commentary on Luke, Homily 84)

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

The light that illumines all men

Saint Maximus of Turin

Bishop and Father of the Church

An excerpt from An Inquiry Addressed to Thalassius

Wednesday of the Twenty-eighth Week in Ordinary Time

The lamp set upon the lampstand is Jesus Christ, the true light from the Father, the light that enlightens every man who comes into the world. In taking our own flesh he has become, and is rightly called, a lamp, for he is the connatural wisdom and word of the Father. He is proclaimed in the Church of God in accordance with orthodox faith, and he is lifted up and resplendent among the nations through the lives of those who live virtuously in observance of the commandments. So he gives light to all in the house (that is, in this world), just as he himself, God the Word, says: No one lights a lamp and puts it under a bushel, but on a stand, and it gives light to all in the house. Clearly he is calling himself the lamp, he who was by nature God, and became flesh according to God’s saving purpose.

I think the great David understood this when he spoke of the Lord as a lamp, saying: Your word is a lamp to my feet and a light to my path. For God delivers us from the darkness of ignorance and sin, and hence he is greeted as a lamp in Scripture.

Lamp-like indeed, he alone dispelled the gloom of ignorance and the darkness of evil and became the way of salvation for all men. Through virtue and knowledge, he leads to the Father those who are resolved to walk by him, who is the way of righteousness, in obedience to the divine commandments. He has designated holy Church the lampstand, over which the word of God sheds light through preaching, and illumines with the rays of truth whoever is in this house which is the world, and fills the minds of all men with divine knowledge.

This word is most unwilling to be kept under a bushel; it wills to be set in a high place, upon the sublime beauty of the Church. For while the word was hidden under the bushel, that is, under the letter of the law, it deprived all men of eternal light. For then it could not give spiritual contemplation to men striving to strip themselves of a sensuality that is illusory, capable only of deceit, and able to perceive only decadent bodies like their own. But the word wills to be set upon a lampstand, the Church, where rational worship is offered in the spirit, that it may enlighten all men. For the letter, when it is not spiritually understood, bears a carnal sense only, which restricts its expression and does not allow the real force of what is written to reach the hearer’s mind.

Let us, then, not light the lamp by contemplation and action, only to put it under a bushel—that lamp, I mean, which is the enlightening word of knowledge—lest we be condemned for restricting by the letter the incomprehensible power of wisdom. Rather let us place it upon the lampstand of holy Church, on the heights of true contemplation, where it may kindle for all men the light of divine teaching.

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 Teresa of Jesus
Virgin and Doctor of the Church

“He takes away every branch in me that does not bear fruit, and every one that does he prunes so that it bears more fruit.” (John 15:2.)

Saint Ephrem the Syrian offers the following insight on this verse from today’s Gospel proclamation (John 15:1-8):

“The sons of truth grow large on this Branch of Truth;
they have been perfected and have
become fruits fit for the kingdom.

But, although the Branch is living, on it are
also dead fruits that only seem to blossom.

The wind tested them and shook down the wild grapes.
Blessed is he who crowned by [the Spirit] those who held fast in him!

Jesus, bend down to us your love that we may
grasp this Branch that bent down her fruits for the ungrateful;
they ate and were satisfied, yet they demeaned
her who had bent down as far as Adam in Sheol.

She ascended and lifted him up and with him returned to Eden.
Blessed is he who bent her down toward us that we might seize her and ascend on her.
Who indeed will not weep that although the Branch is great,
the weakness of one unwilling to seize her greatness maintains that
she is a feeble branch — she who has conquered all kings and cast
a shadow upon the entire world! By suffering her power has increased.

Blessed is he who made her greater than that vine from Egypt!
Who will not hold fast to this Branch of Truth.
She bore the true ones; she shed the false.
Not because they were too heavy for her did she shed them.

For our sake she tested them in the breeze;
it shook down the shriveled;
it ripened the firm.” (Hymn Against Julian: On the Church, 5.)

Collect

O God,
Who through Your Spirit
raised up Saint Teresa of Jesus
to show the Church the way to seek perfection,
grant that we may always be nourished
by the food of her heavenly teaching
and fired with longing for true holiness.
Through our Lord Jesus Christ, Your Son,
Who lives and reigns with You
in the unity of the Holy Spirit,
God, for ever and ever. Amen.

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

Let us always be mindful of Christ’s love

Saint Teresa of Jesus

Doctor of the Church

An excerpt from her On the Book of Life

Memorial of Saint Teresa of Jesus, Virgin and Doctor of the Church

If Christ Jesus dwells in a man as his friend and noble leader, that man can endure all things, for Christ helps and strengthens us and never abandons us. He is a true friend. And I clearly see that if we expect to please him and receive an abundance of his graces, God desires that these graces must come to us from the hands of Christ, through his most sacred humanity, in which God takes delight.

Many, many times I have perceived this through experience. The Lord has told it to me. I have definitely seen that we must enter by this gate if we wish his Sovereign Majesty to reveal to us great and hidden mysteries. A person should desire no other path, even if he is at the summit of contemplation; on this road he walks safely. All blessings come to us through our Lord. He will teach us, for in beholding his life we find that he is the best example.

What more do we desire from such a good friend at our side? Unlike our friends in the world, he will never abandon us when we are troubled or distressed. Blessed is the one who truly loves him and always keeps him near. Let us consider the glorious Saint Paul: it seems that no other name fell from his lips than that of Jesus, because the name of Jesus was fixed and embedded in his heart. Once I had come to understand this truth, I carefully considered the lives of some of the saints, the great contemplatives, and found that they took no other path: Francis, Anthony of Padua, Bernard, Catherine of Siena. A person must walk along this path in freedom, placing himself in God’s hands. If God should desire to raise us to the position of one who is an intimate and shares his secrets, we ought to accept this gladly.

Whenever we think of Christ we should recall the love that led him to bestow on us so many graces and favors, and also the great love God showed in giving us in Christ a pledge of his love; for love calls for love in return. Let us strive to keep this always before our eyes and to rouse ourselves to love him. For if at some time the Lord should grant us the grace of impressing his love on our hearts, all will become easy for us and we shall accomplish great things quickly and without effort.

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

Monday of the Twenty-eighth Week
in Ordinary Time

“While still more people gathered in the crowd, he said to them, “This generation is an evil generation; it seeks a sign, but no sign will be given it, except the sign of Jonah.”” (Luke 11:29.)

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

“The sign of Jonah served the Ninevites in two ways. If they would have rejected it, they would have gone down to Sheol alive like Jonah, but they were raised from the dead like him because they repented. Just as in the case of our Lord, who was set for the fall and the rising of many, people either lived through his being killed or died through his death. They were asking him for a sign from heaven like thunder. Jonah, after he went up from within the fish, was a negative sign to the Ninevites, because he proclaimed the destruction of their city. The disciples were also this way after the resurrection of our Lord.” (Commentary on Tatian’s Diatessaron, 10.)

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

We are made holy by our sharing in
Christ’s Body and Blood

Saint Fulgentius of Ruspe

Bishop

An excerpt from Against Fabianus

Monday of the Twenty-eighth Week in Ordinary Time

In our offering of the holy sacrifice we fulfill the command of our Savior, as recorded by the apostle Paul: The Lord Jesus, on the night in which he was betrayed, took bread, and after he had given thanks, broke it and said: This is my body, which is for you. Do this in remembrance of me. The same way, after the supper, he took the cup saying: This cup is the new covenant in my blood. Do this, whenever you drink it, in remembrance of me. For as often as you eat this bread and drink this cup, you shall proclaim the death of the Lord until he comes.

This sacrifice is offered, then, to proclaim the Lord’s death; it is offered in remembrance of him who laid down his life for our sake. As he says: Greater love than this no one has, that one lay down his life for his friends. Because Christ died for us out of love, we ask, when we make remembrance of his death at the time of sacrifice, that we too may be granted love through the coming of the Holy Spirit. We pray that by the love which Christ had for us when he braved the cross, we may receive the grace of the Spirit and be crucified to the world, and the world to us. The death Christ died, he died to sin, once for all, but the life he lives, he lives to God. Let us imitate our Lord’s death, and also live a new life. Strengthened with the gift of his love, let us die to sin and live for God.

For God’s love has been poured out in our hearts through the Holy Spirit, who has been given to us. Indeed our sharing in the Lord’s body and blood when we eat his bread and drink his cup teaches us that we should die to the world, and that we should keep our life hidden with Christ in God, crucifying our flesh with its vices and evil desires.

That is why all the faithful who love God and their neighbor truly drink the cup of the Lord’s love even though they may not drink the cup of his bodily suffering. And becoming inebriated from it, they put to death whatever in their nature is rooted in earth. They clothe themselves with the Lord Jesus Christ and do not indulge fleshly desires. They do not fix their gaze on visible things, but contemplate things which the eye cannot see. Thus they drink the Lord’s cup by preserving the holy bond of love; without it, even if a man should deliver his body to be burned, he gains nothing. But the gift of love enables us to become in reality what we celebrate as mystery in the sacrifice.

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

More than pixels of ink on a page -
the Word is Person

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

“Brothers and sisters:
Indeed the word of God is living (Ζῶν)
and effective (ἐνεργὴς),
sharper than any two-edged sword,
penetrating (διϊκνούμενος) even between
soul and spirit, joints and marrow, and
able to discern reflections and thoughts of the heart.”

Hebrews 4:12
Twenty-eighth Sunday in Ordinary Time

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

This Sunday’s proclamation from the Letter to the Hebrews grounds us in “the word of God.” We hear immediately that this “word” is “living (Ζῶν) and effective (ἐνεργὴς).” In the New Testament, the verb ζάω (zao) often describes the unique life embodied in the Person Jesus and therefore is translated often “eternal living. ” ζάω is distinguished from the Greek noun βίος (bios), also translated “life,” which refers to natural life-processes such as circulation, respiration, digestion, etc. A number of scholars note that the New Testament usage and significance of ζάω as embodied in Jesus marks a noticeable difference between the two Testaments, with the Johannine usage not only echoing this meaning but sounding clearly: Jesus is ζάω.

Hebrews notes that ζάω is ἐνεργής (energes), translated here as effective. The Greek word ἐνεργής is actually a compound of ἐν (en) meaning “in” (in the sense of localized presence) and ἔργον (ergon) meaning “work.” While wordy and somewhat awkward in English, ἐνεργής describes ζάω as ‘a work (or act of labor) effected (being done) in the here-and-now.’ This underscores the dynamism and power of God’s word in the present time of the listener. This word impacts or effects the listener in the practicality of the here-and-now. This reality is intensified by διϊκνέομαι (diikneomai), “to penetrate” or “to pierce through.” Like ἐνεργής (energes), διϊκνέομαι (diikneomai) is a compound of two Greek words defined in an old Lexicon as “cutting through that which is superfluous to arrive definitely at reality.” While this another mouthful to describe 1 ancient word, the precision and image it offers in terms of Christian living is ‘priceless.’ Nothing is more superfluous in life than sin itself and uncovering the reality of sin is at times as difficult as excising cancer from one’s body. We tend to hide from sin’s reality (an echo of Genesis 3 in today’s proclamation), rationalize its appropriateness and go on with living life. Such hiding and rationalizing, however, cannot ‘work effectively’ when we encounter a Person, the Person Jesus Who, as The Word, is ζάω — the very embodiment of love and life.

We do ourselves a disservice if our approach to the “Word of God” is limited to words, as sacred as they are, on a page. Being a disciple is about a Person, not letters. Consider paragraph 108 of the Catechism of the Catholic Church:

“Still, the Christian faith is not a “religion of the book.” Christianity is the religion of the “Word” of God, “not a written and mute word, but incarnate and living.” If the Scriptures are not to remain a dead letter, Christ, the eternal Word of the living God, must, through the Holy Spirit,” open (our) minds to understand the Scriptures.”

“…the word of God [that] is living (Ζῶν) and effective (ἐνεργὴς), sharper than any two-edged sword” is a Person and a Person Who sounds His very own Word that each of us may encounter Him and be blessed with the gift of a relationship in and with Him, a relationship that biblically is called Faith. We ought then, in light of Hebrews ask ourselves, how do I approach the word of God? Is the word of God merely pixels on a page or on a screen? Is the word of God simply one opinion among many that I may or may not consult prior to a decision? Is the word of God merely memorized text spouted to impress? — Or is listening to the word of God an encounter with a Person Who desires to know and have me (and us) respond by daily conversion of heart, mind, body and strength?

Twenty-eighth Sunday in Ordinary Time

“Indeed, the word of God is living and effective, sharper than any two-edged sword, penetrating even between soul and spirit, joints and marrow, and able to discern reflections and thoughts of the heart.” (Hebrews 4:12.)

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

“Jesus endured the cross, disregarding the shame, and therefore is seated at the right hand of God. And those who imitate him by disregarding the shame shall sit with him and rule in the heavens with him, who came not to bring peace upon the earth but upon the souls of his followers and to bring a sword upon the earth. Since “the Word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and spirit, of joints and marrow, and discerning the thoughts and intentions of the heart,” this word above all now bestows on our souls the prize of that peace which surpasses all understanding, which he left to his apostles. And it brings a sword between the earthly image and the heavenly in order that when he receives our heavenly image we may be made fully heavenly, if we are worthy not to be cut in two.” (Exhortation to Martyrdom, 37.)

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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